kia insaniyat ne quran se islam ko theek tarah se samjha? aik usool jo har kisi ko achhi taha se apne palle baandh lena chhaiye agar aap deen aur duniya ko samjhen ge nahin to aik achhe insaan kabhi bhi nahin ban sakte. zindagi bhar ke liye in formoolun ko yaad kar len yeh aap ke bahot kaam aayen ge. is liye ke in baatun ka lihaaz kiye bagher na aap kisi ki baat ko samajh sakte hen aur na apni baat kisi ko samjhaa sakte hen. 1) jab bhi kisi ikhtilaafi masle par baat karni pade fareeqain sab se pehle apne darmiyaan mushtarik bunyaad pehle maloom kar len aur us ko tasleem karen warna kisi bhi masle par behso mubehse se nateeja haasil na ho ga. 2) dimaagh+hawaas+zindagi bhar ka cheezun se mutalqa seekhne ka tajarba ghalti aur drustagi ke tareeqe par mabni+wahee ki samajh tajarbaati haqaaiq ke ilm ki roshni main=drust samajh khudaa aur insaniyat ki. 3) dimaagh+malumaat+ghoro fikar=samajh yaa aqalmandi 4) kisi baat ki drust samajh+us par saheeh tareeqe se amal= maqsad haasil karne main kaamyaabi in baatun se hat kar kabhi bi behs main na uljhen kyunkeh zindagi tamaam ho jaaye gi ikhtilaaf khatam nahin ho ga yaa masla hal nahin ho ga. agar ikhtilaaf ko pur aman tareeqe se khatam karna laazmi hai to phir behs main ulhjana bhi laazmi hai kyunkeh is ke bagher ikhtilaaf khatam nahin ho sakta. behs ilm ke bagher mehz ladayee jhagda hai isi liye behs ke liye ilm haasil karen ta keh ikhtilaaf saheeh bunyaadun par itfaaqe raaye se khatam kiya jaa sake. logic table D=dimaagh M=malumaat G=ghoro fikar aur S=samajh D&M&G=S 0&0&0=0 0&0&1=0 0&1&0=0 0&1&1=0 1&1&1=1 dimaagh, hawaas aur wahee ki zaroorat aur ehmiyat dimaagh ki zaroorat aur ehmiyat 1) jab tak ham is baat ko tehe dil se soch smajh kar tasleem nahin karte ke demaagh kisi bhi baat ko samajhne ke liye laazmi hai ham deen ko samajh hi nahin sakte. is ki waja yeh hai dimaagh aik masheen hai compyooter ki tarah jis ke bagher malumaat mehz aik bekaar shai ho jaati hen. malumaat ko samajhne ke liye aik drust dimaagh ka hona zaroori hai, yahee nahin balkeh aqal seekhne se aati hai khudbakhud nahin aati. is ke liye insaan peda hone se le kar marne tak apni koshish karta rehta hai. zindagi ke tajarbaat ke bagher aqal nahin aati. isi liye har shakhs koi bhi baat utni hi samajh sakta hai jinta ke us ko baat ko samajhne ki mahaarat haasil ho jaati hai zindagi ke tajarbaat se. jab yeh baat teh hai keh dimaagh aur maloomaat do alag alag cheezen hen to phir yeh baat samajhna har giz mushkin nahin keh wahee ka maqaam kia hai dimaagh ki hesiyat ko saamne rakhte huwe. wahee sirf aur sirf maloomaat ka zakhira hen jin ko sirf aur sirf insaani dimaagh hi istemaal main laa sakta hai. agar baat ko samajhne waala dimaagh hi na ho to wahee ho yaa koi aur malumaat sab bekaar hun gi kyunkeh un ko istemaal main laane waala hi mojood nahin hai. 2) dimaagh aur wahee ka aapas main taluq to saaf saaf zahir hai magar wahee aur tajarbaati ilm ka taluq bhi hamare liye jaanana laazim hai. kyunkeh agar ham ko tajarbaati ilm se aqal na aati to ham wahee ko samajh hi nahin sakte the kyunkeh wahee usi zabaan main hai jo insaan bolte hen aur wahee wohee ilfaaz istemaal karti hai jo insaan bolte hen to phir yeh baat bhi teh hai keh wahee hamaare tajarbaati aloom ke khilaaf nahin ho sakti. is ki wajah yeh hai keh jis shaakh yaa cheez ko aap bunyaad banaa kar us ke oopar khade ho agar usi ko kaat do ge to aap bhi us ke saath hi neeche aa jaao ge. jis baat par kisi doosri baat ka inhisaar hota hai os ke bagher woh baat jo os par munhasir hai ho hi nahin sakti. isi liye jo koi bhi insaani tajarbaat ke khilaaf baat kare ga us ki baat ka maanana agar namumkin nahin to mushkil zaroor hai. yeh kaise ho sakta hai keh koi aap ko kehe aap insaan nahin gadhe hen kyunkeh mujhe kisi ba ehtbar shakhsiyat ne abhi abhi bataaya hai. aap aise aadami ko paagal samjhen ge aur kahen ge is ko baat karne ki tameez hi nahin hai. isi liye wahee ke naam par bebunyaad baatun par ham ko apna waqt zaaya nahin karna chaiye aur na aisi baatun par aapas main bebunyaad jhagde khade karne chahiyen jin ka ghalat hona asoolan saabit hai zindagi ke tajarbaat ki bunyaad par. 3)in baatun se ham ko yeh baat samajh aa jaani chahiye ke quran ki baatun ko jo log tod marod kar apne apne bebunyaad aqeede saabit karne ki koshish karte hen woh sakht ghalti par hen chahye un ke naam ke saath log kitne hi lambe lambe alqabaat lagaa den. islam thos asoolun par mabni deen hai shakhsiyaatun par nahin. is liye quran ki wohee tafseer drust hai jo aisi baatun ko zehn main rakh kar ki gayee ho baaqi sab baaten banaavti hen aur quran ke zimme jhoot thonpne ki baat hai. hawaas ki zaroorat aur ehmiyat 1) jaise dimaagh aik masheen hai aur us ka istemaal karna insaan ko khud seekhna padta hai aisi hi insaani hawaas bhi insaani dimaagh ko istemaal karne khud hi seekhne padte hen. 2) aankh se ham dekhna seekhte hen aur zindagi ke tajarbaat se ham ko pata chal jaata hai kon si cheez kia hai, woh door hai yaa nazdeek, badi hai yaa chhoti, kis rang ki cheez hai waghera waghera. yani sirf dekhne se ham ko zindagi ka tajaraba is qadar pakka kar deta hai keh ham agar kisi cheez par tehqeeqe tor par ghoro fikar karen to sawaal hi peda nahin hota keh ham ghaltiyun par ghaltiyan karen. agar kabhi kabhi koi ghalti ho bhi jaaye to us ko aaj nahin to kal pakad hi lete hen. 3) kaan se ham sunana seekhte hen aur zindagi ke tajarbaat se ham ko maloom hota hai, kon si awaaz kaisi hai, oonchi awaaz hai yaa dheemi, dukh aur takleef ki awaaz hai yaa khushi aur musarrat ki, aurat ki awaaz hai yaa mard ki yaa kisi aur cheez ki, awaaz door se aa rahee hai yaa qareeb se waghera waghera. 4) naak se ham soonghna seekhte hen aur yun hamaare dimaagh ko soonghne se mutalqa maloomaat mil jaati hen. zindagi ke tajarbaat se dimaagh bahot si maloomaat cheezun ke baare main soongh kar haasil kar sakta hai. 5) zabaan se ham cheezun ka zaaiqa chhakhna seekhte hen aur yun hamaare dimaagh ko zaaiqe se mutalqa malumaat mil jaati hen. 6) hasasiyat ki hiss bhi hamaare dimaagh ko maloomaat fraham karti hai. maslan cheezun ko chhoo kar ham ko ehsaas hota hai woh sakht hen yaa naram, sard hen yaa garam waghera waghera. ab aap sochiye agar aap dekh na sakte to dimaagh ko kaise pata chalta ke dekhna kia hota hai yaa kesa mehsoos hota hai? agar aap sun na sakte to aap ko kaise pata chalta awaaz ka sunana kesa mehsoos hota hai. isi tarah agar aap ke sab hawaas hi naakaara hote to kia aap ke dimaag ki koi ehmiyat reh jaati? dimaagh ko bahir se agar koi malumaat hi na mile to woh kia kare ga? kuchh bhi nahin. agar aap ke compyooter ko maloomaat dene ka koi zariya hi na ho to aap ka compyooter kia kare ga? kuchh bhi nahin. agar maloomaat milen gi to dimaagh un ko istemaal main laaye ga warna nahin. dimaagh ko maloomaat hawaas ki madad se milti hen. aur hawaas se mili malumaat wohee ho sakti hen jo hawaas se mil sakti hen insaani zindagi ke tajarbaat ki bunyaad par. yani yaheeh insaani ilm ki had hai. ise aage agar koi maloomaat insaan ko mil sakti hen to woh insaani mehnat ka nateejah ho hi nahin saktin kyunkeh insaani dimaagh apne hawaas se mulumaat pata hai aur un malumaat par amal ke baad apni taraf se kuchh nateeje nikaal leta hai jo ain malumaat ke mutaabiq hote hen. isi ko ham dimaaghi ghoro fikar ka nateeja kehte hen jis ki banyaad par dimaagh kisi baat ka faisla deta hai kisi maamle main. jab jab insaan apni zindagi ke tajarbaat se guzarta hai us ko ehsaas hota jaata hai ke kuchh malumaat aisi bhi ho sakti hen jo us ke hawaas ke zariye se haasil hi nahin ho saktin albata dimaagh un ke baare main raaye qaaim kar sakta hai apni soch ki bunyaad par. jo malumaat insaani dimaagh ko pohnchti hen hawaas ke zariye un hi main se insaani dimaagh un par kaam kar ke kuchh aisi malomaat maloom kar sakta hai jo dimaagh ke mantaqi kaam ka nateeja hoti hen. misaal ke tor par agar aap ko do adad diye jaayen aur aap ko kaha jaaye aap teesra adad bataayen in ko jama kar ke to aap bataa sakte hen apni dimaaghi salahiyat ko istemaal kar ke keh nateeja kia hai. yeh nateeja bhi untna hi motabir hai jitna keh hawaas ke zariye haasil shuda malumaat. yahee waja hai jo baaten insaani aqalo hawaas se bahir hun un ke baare main insaan ko malumaat haasil hi nahin ho saktin. is maqaam par pohnch kar insaan ko khaarji ilm ki zaroorat mehsoos hoti hai jo khud us ki apni pohnch se bahir hai. yeh baat koi insaan hatmi tor par nahin bataa sakta duniya kaise wajood main aayee hai yaa khudaa ki wahee insaan ko kaise mili hai. ham aur deegar kaainaat mojood hen is ka inkaar mumkin nahin hai aur khudayee kalaam mojood hai is baat se hatmi inkaar bhi insaan ke liye mumkin nahin hai. jo log aaj ke dor main is baat se inkaar karte hen mehz apni kam ilmi aur kam aqli ki wajah se aisa karte jesa is thread ko padhne ke baad aap ko bhi hatmi tor par maloom ho jaaye ga. ham mojood hen is par behs ki zaroorat hi nahin hai albata khudaa ka kalaam bhi mojood hai yaa nahin is baat par behsen hoti rehti hen magar aksar aisi behsen benateeja reh jaati hen. is ki waja kia ho sakti hai? is ki waja yeh hoti hai keh log is baat ki taraf tawajuh hi nahin dete keh mojood ke wajood ko do tarah se saabit kiya jaa sakta hai. 1) mojood khud apne wajood se zahir ho aur apane kaam ko bhi zahir kare aur 2) mojood khud apne wajood se to zahir na ho magar us ke kaamu se us ke pakke asaar mil sakte hun yaa khud us ne apne kaamu ko kisi tarah se hatmi tor par zahir kiya ho. kia khudaa ke wajood ka koi saboot hai? insaani dimaagh aur hawaas ki zaroorat aur ehmiyat par baat ho chuki hai jis ka samjhna ashad zaroori hai mazeed batun ko samjhne ke liye. ise pehle ke khudaa ke wajood par saboot ki baat ki jaaye kuchh aur khaas baatun ka jaanana bhi zaroori hai. maslan aap ko kaise pata chal sakta hai keh kisi maamle main sach kia hai aur jhoot kia? is baat ko jaanana intahee zaroori hai ke insaan kisi bhi baat ko sach chand tarah se tasleem karta hai yaa kar sakta hai aur is ke ilaawa kisi bhi insaan ke paas aur koi tareeqa nahin hai keh woh kisi bhi maamle main sach ko kisi bhi had tak jaan sake. 1) woh haqeeqat yaa sachayee jo aap ke saamne bhi ho aur aap us ki deegar tareequn se aik munaasib had tak tasdeeq bhi kar saken. misaal ke tor par aap aik drakht ke saamne khade hen aur woh drakht aap ko nazar aa raha hai. aap paas jaa kar us drakht ko chhoo kar bhi apna itminaan kar lete hen keh yeh aik kharji haqeeqat hai na keh mehz aap ke zehn ki pedawaar. ise se aage aap kuchh aur logoon ko bhi dekhte hen aur woh bhi is drakht ko waise hi dekh sakte hen jaise aap khud, yani aik khaarji haqeeqat. is tarah tasdeeqaat ke baad aap poori tarah maan lete hen keh yeh drakht jo aap ko nazar aa raha hai aik maadi haqeeqat hai mehz aap ka zehni khayaal nahin hai. isi liye jo baat aap khud apne hawaaso azaa se achhi tarah maloom kar len us ke khilaaf chahye koi kuchh bhi kahe us ko aap kabhi bhi nahin maaniye warna aap hamesha ke liye khud ko uljhanu ka shikaar banaa daalen ge aur yun aik nafsiyaati yaa wehmi mareez ban jaayen ge. 2) doosre darje ki sachayee woh hoti hai jo aap ko koi bataaye jo moqe par mojood tha aur woh hatal imkaan aisi ghalti se paak ho jo os ko jhoota saabit kar de. kisi gawah ki sachi gawahee woh hoti hai jo qaable ehtmaad saabit ho jaaye. yani woh bazaate khud motazaad na ho aur na woh kisi khaarji haqeeqat se takraati ho. yahee wajah hai jis gawahee main khud apne andar tazaad paaya jaaye woh motabar nahin hoti balkeh jhooti hoti hai yaa mughaalte par mabni hoti hai yani qaable ehtbaar nahin hoti. na hi woh gawahee motabar hoti hai jo kisi tasdeeq shuda yaa musallam haqeeqat ka inkar kare yaa ose takraaye. bahot se log bahot si baaten khud banaa lete hen apne apne maqaasid ke liye is liye aise logoon se bahot hi hoshyaar rehna chaiye warna log aap ko bewaqoof banaa kar apna matlab nikaalte rehen ge. in logoon main aik bahot badi tadaad sadak par baithe aamilun ki hai jo faal nikaalte hen aap ki qismat bataane ke liye yaa jaadu toone aur deegar baatun se aap ko bewaqoof banaate hen aur yun aap un ke aage apni jeben khud khaali kar dete hen. khudaa ne apni kitaabun main bahot si baatun se logoon ko hoshyaar rehne ki taleem di hai takeh woh khud ko aik doosre ke nuqsaan pohnchaane se mehfooz rakh saken aur yun duniya main aik achha maashra wajood main aa sake ehle ilm ki wajah se. 3) teesre darje ki sachayee woh hoti hai jo na khud saamne ho, na us par koi gawah ho balkeh sirf kuchh asaar osse mutalqa milen jin se yeh gumaan ghaalib ho ke baat yun hai aur is ki tardeed na ho sake. is baat ko yun samjhiye keh aap aik ghar main daakhil huwe aur wahan aap ko kuchh aise asaar mile jis se aap ko yeh gumaan huwa us ghar main koi reh raha hai. 4) chhowthe darje ki sachayee woh hoti hai jo mehz aik mumkin baat hoti hai. yani waisa ho bhi sakta hai aur nahin bhi. in tareequn ke siwaa insaan ke liye kisi baat ke sach jaanane ka koi aur tareeqa hai hi nahin. Ab khudaa ki zaat khudbakhud to hamare saamne nahin hai is liye khudaa koi thos haqeeqat nahin hai jis ka ham ko khud bakhud ilm ho sake. ham khudaa ko kisi maadi shai ki tarah tatol kar apna itminaan kar hi nahin sakte. ham musalmaan kehlwaane waale logoon ka dawa hai ke khudaa ne ham ko quran diya hai apne aakhiri nabi ke zariye. is liye quran khudaa ki zaat par daleel hai yani khudaa ki zaat ki mojoodagi ka saboot hai. yaa yun bhi kaha jaa sakta hai aik shakhs ne sadiyun pehle yeh dawaa kiya ke mujh ko khudaa ne apna paighambar chuna hai. jab logoon ne osse saboot maanga apne is dawe ka to us ne logoon ke aage quran ko rakh diya batore kharji daleel ke keh yeh lo yeh khudaa ki taraf se tumhare liye gawahee hai jo kharji haqaaiq ke mutalaq yeh bataati hai woh kahan se aa mojood huwe aur kis liye aur kaise kaam karte hen. ab sawaal peda hota hai logoon ko sirf quran padhne se kaise pata chale ga keh yeh quran khudaa ki baaten hen aur is paighambri ka dawa karne waale ne khud apni taraf se nahin banaa li hen? is ke liye ham ko quran ko achhi tarah se samajh kar padhna ho ga aur un haqaaiq ko bhi maloom kar ke khoob achhi tarah samjhna ho ga jin ke mutaliq quran baaten karta hai. jab ham quran ka yun achhi tarah muaaina kar chuken ge to ham par yeh baat khul kar wazeh ho jaaye gi keh quran fil waaqe khudaa ka hi kalaam hai, is liye keh aisi baaten karna aaj se 1400 saal pehle waale insaan ke liye mumkin hi nahin tha. is kitaab ko doosri puraani mazhabi kitaabun ke saath rakh kar achhi tarah se dekha jaa sakta hai. duniya main koi aur mazhabi kitaab quran ki misal hai hi nahin. albataa is ka pata aap ko aane waali malumaat se chale ga. kyunkeh meri quran par tehqeeq apni noiyat ki munfarid tehqeeq hai. KHUDAA KE WAJOOD KA SABOOT 1) insaani zehn jab baaligh ho jaata hai aik had tak tajarbati zindagi se guzarne ke baad yani baatun ko behtar tor par samjhne ke qaabil ho jaata hai tab us ke zehn ke saamne kuchh aham sawalaat aate hen. misaal ke tor par woh is baat par heraan hota hai yeh duniya kia cheez hai yeh kahan se aa gayee hai aur is ke wajood ka maqsad kia ho sakta hai waghera waghera. 2) yeh to insaan jaan sakta hai duniya main cheezen kaam kaise karti hen aur us kaam ka nateejah kia hota hai. magar yeh ke duniya kahan se aa mojood hui yaa hamessha se mojood thi waghera waghera sawaalaat ka hatmi jawaab insaan kabhi bhi khud bakhud nahin dhoond sakta. yahee waja hai yahan pohnch kar insaan aisi malumaat ki talaash ki koshish karta hai jo us ko us ke aise sawaalaat ka jawaab mohiya kar de jin ki khud us ko talaash hai. 3) jab insaani fikar bedaar ho jaati hai tab insaan ko wahee ki zaroorat ka ehsaas hota hai. doosri taraf insaani fikar ke bedaar hote hi khudaa ki taraf se us ko malumaat baham pohnchaane ka bandobast kar diya jaata hai. yani aik taraf se insaan khudayee malumaat ko talaash karta hai to doosri taraf se khudaa us ki hadayat ka bandobast kar deta hai. baaqi sab kaam insaan ki apni mehnat aur marzi par hai keh woh apne aap ko yahan se kahan le jaata hai. 4) ab sawaal peda hota kia duniya main khudaa ke wajood ki koi khaarji daleel mojood hai jis ko khudaa ka kalaam saabit kiya jaa sake? is baat ka jawaab sirf aur sirf musalmaan kehlwaane waale logoon ke paas hai yani qurane kareem. is ke ilaawa duniya main koi aisi kitaab mojood hi nahin hai. agar quran khudaa ki kitaab hai to phir ham ko is main kia kia baaten dekhna chahiyen jin se pata chale ke yeh kitaab fil waaqe khudayee kalaam hai? is main ham ko wohee baaten dekhna hun ki jin ka jawaab ham logoon ko darkaar hai. maslan jahan kahan se aa gayaa, is ka maqsad kia hai aur yeh kaise kaam karta hai takeh woh maqsad poora ho sake jo kitaab ham ko bataati hai. yeh maqsad is kitaab ko hamen kuchh is tarh se bataana chahiye keh deegar log khud bakhud aisi kitaab likh kar khudaa ki taraf mansoob na kar saken. laazmi hai keh aisi kitaab insaanu ki takhleeq se waraa ho. Quran Ko achhi tarah se samjhna zaroori kyun hai? Quran ka dawa hai yeh khudaa ka kalaam hai. agar ham poori imaandari se is ko theek theek na samjhen to phir is ko khudaa ka kalaam saabit hi nahin kar sakte apne aap ke liye aur agar ham is ko khud apne liye khudayee kalaam saabit hi na kar saken to phir log bhi is ko tasleem nahin karen ge jab ham un ko khaluse dil se dawat nahin den ge jabkeh ham ko hokam yahee diya gayaa hai is ki taleem ko aam karo hikmat aur danaayee ke zariye. jo khud jahil hai aap khud hi sochiye woh quran ki kia taleem de ga kisi aur ko? khudaa aleem bhi hai hakeem bhi, haleem bhi, azeez bhi, rahmaan bhi hai raheem bhi. in sab baatun ka pata tab hi chale ga agar quran ko samjha jaaye aur logoon ko samjhaaya jaaye aur mil kar is ke program par amal kiya jaaye ta keh insaaniyat amno skoon, taraqi aur khushhaali ki zindagi paa sake aur zamino aasmau par ghalba paa sake aur duniya jahan ki manfaten apne liye haasil kar sake aur yun khudaa ki qudrat ka is shahkaar ke zariye mazaaira ho jis ke liye is ko khudaa ne peda kiya hai. kyunkeh quran khudaa ke wajood aur us ke program par daleele kaamil hai isi liye agar is ki baatun ko samajhne main ghalti ki gayee to is ka nateeja bahot hi door ras aur bayaanak ho ga insaniyat ke liye quran ke mutaabiq. yahee waja hai baar baar bataaya gayaa hai quran bashaaratun ki kitaab hai aur khatrun se aagah karne waali kitaab hai. bashaaraten yun hen keh is ka program insaniyat ko zameeno aasmanu par control ataa kar de ga kyunkeh insaan ko khudaa ne nashwo numaa ke liye peda kiya hai ta keh yeh insaan aik mamooli haalat main peda ho kar bahot hi bade bade karnaame kar sake ga jo khud insaan ko herat main daal den ge. is ki misaal aik bahot hi qadaawar drakht ki si hai keh aik chhote se beej se peda ho kar taraqi karta karta aik bahot hi bada drakht ban jaata hai. agar aadmi beej ko dekhe phir drakht ko aur darmyaan ki kadiyan nazar se ojhal hun to insaan heraan ho ga yeh chhota saa beej itna bada drakht kese ho sakta hai. kuchh yun hi khudaa ne maamla kiya hai insaan ke saath keh insaan ko agarche aik aik mamooli haalat main peda kiya magar is ko taskheere kaainaat ka kaam diya insaaniyat ke faaide ke liye. ab dekhna yeh hai yeh insaan kab un kaamun ko anjaam deta hai. yani agar insaan khudaa ke diye ge manshoor ko aam kare ga aur us ke dastooro qanoon ke mutaabiq apna maashara qaaim kar ke apni zindagi guzaare ga to itni taraqi kare ga keh khud heraan ho ga yeh main kahan se kahan pohnch gayaa. isi liye insaan ko aagah bhi kar diya gayaa baar baar keh agar woh aisa nahin kare ga to phir pastiyun main girta chalaa jaaye ga, jahan khud us ki apni baqaa khatre main pad jaaye gi. yahee waja hai quran ko saheh saheeh samajhna intahee laazmi hai ta keh insaniyat ko aik khaa maqsad ke teht ikatha kiya jaa sake. quran ki sahee samajh ke bagher aik achha taraqi pasand insaani mahol tashkeel dena insaniyat ke liye mumkin hi nahin hai warna aaj 1400 saal tak de chuka hota. Yun quran saabit karta hai keh yeh insaan ka kalaam nahin hai kyun keh agar insaan main yeh ehliyat hoti keh woh khud ko khudbakhud bulandiyun par le jaa sakta to wahee ki us ko zaroorat hi na hoti aur aaj se bahot arsa pehle woh kaam kar chuka hota jo aaj tak us ne kiya. aaj se 1400 saal pehle yeh kitaab logoon ko di gayee thi magar logoon ne is ko peeth peechhe phank diya aur yahee haal logoon ne ise pehle di gayee kitaabun ka kiya warna aaj tak insaan kahan se kahan pohnch gayaa hota. yahee waja hai insaan apas main guthamgutha hen aur insaani taraqi ruki hui hai insaan ki khud peda karda rukaawatun ki waja se. yeh rukaawaten us waqt tak door hi nahin ho saktin jab tak insaan wahee ko samajhte nahin aur us ki roshni main chalta nahin aaj insaan saare kaam khud ghalat tareeqe se karta hai aur ilzaam peda karne waale ko de raha hai. ise badh kar insaan ki hamaaqat aur kia ho gi? phir kehta hai khudaa ke wajood ka to kuchh bhi saboot hi nahin hai. na is baat ka saboot hai quran khudaa ki kitaab hai aur na yeh keh khudaa ne ise pehle bhi kabhi koi aisi kitaab bheji thi. sawaalaat peda hote hen aisa kyun huwa, kis ne kiya, kyun kiya, kaise kiya, kab kiya waghera waghera? quran ko batore daleel aur saboot qabool karne ke maani kia hen? 1) yeh baat achhi trah se apne palle baandh len keh quran se hat kar khudaa ke wajood ki kuchh bhi daleel pesh hi nahin ki jaa sakti kyunkeh quran khudaa ki apni taraf se tamaam insaanu ke liye apni zaat, sifaat aur amaal par gawahee hai insaanu hi ki rahnumaye ke liye. ab yeh baat apni jaga aik atal usool hai sach aur jhoot main faisla karne ke liye keh jo gawahee khud apne andar aisa tazaad rakhti ho jo door na ho sakta ho munaasib tojeeh se to woh gawahee jhooti hoti hai aur yeh bhi keh agar gawahee mussalm haqaaiq se takraati ho. is liye jo koi bhi quran ko samajhne kaa dawa kare laazim hai jab woh quran ko samjhaane ki koshish kare to us ki in baatun main aisa tazaad nahin hona chahiye jo rafa na kiya jaa sake aur yun woh bajaaye quran ko khudaa ka kalaam saabit karne ke ulta us ko ghalat saabit kar de. is baat ko ummat ke har sahibe ilm ko samjhna az bas laazmi hai. is liye keh agar aap ne quran ko theek se samjha aur samjhaaya to aap ne khudaa ka deen logoon tak pohnchaa kar insaaniyat ki khidmat ki aur agar is ka ulat kiya to phir aap ne insaniyat ka beda gharq kar diya. is ki wajah yah hai insaaniyat ki bhalayee aur tabahee ka daaro madaar khudaa ki baatun par amal karne par hai. agar log khudaa ki baatun ko saheeh tarah se samajh kar un par amal karen ge to nateeja drust nikle ga warna ghalat. isi liye jab bhi aap kisi bhi sahibe ilm ke zariye quran ko samjhen us ki baatun par dihaan den us ki zaat par nahin. agar us ki baat drust hai hai to drust warna ghaslat. yeh usooli baat hai hai keh saheeh baat aur us par amal hi insaanu ko oonche maqaam par pohnchaate hen na keh ghalat baat aur ghalat amal. yahee waja hai islam main shakhsiyat parasti nahin hai. agar aap shakhsiyat parast hen to phir apne dimaagh ko zaroor drust kijye warna aap na sirf apna nuqsaan karen ge balkeh saath waalun ko bhi le dooben ge. agar aap ne quran ko samjhne ki koshish hi nahin ki yaa is tarah se ki keh aap ne saheeh aur ghalat ko madde nazar na rakha to phir na quran na islam na aap khud. is ki wajah yaheeh hai keh bhatakne waala insaan kabhi manzik paa hi nahin sakta jis ko khud manzil ka ehsaas hi nahin hai. yahee wajah hai quran ka padhna sirf usi ko faaida de sakta hai jo is ko is ke maqsad ke liye khoob ghoro fikar se padhe ta keh us ko apni manzil ka suraagh mile aur woh manzil par pohnch sake. is baat se yeh samajh aa jaana chahiye keh quran ko samajhne ke liye quran ka kuchh hisaa samajh lena kuchh maani nahin rakhta. koi gawahee bhi jab tak mukamal tor par na sun li jaaye baat samajh main aa nahin sakti aur yun saheeh faisle tak pohnchna mumkin nahin hota. Quran hai kia? 1) Quran khudaa ka kalaam hai jis ko khudaa ne kisi maqsad ke liye insaanu ko diya hai aur woh maqsad yeh hai keh tamaam insaan miljul kar aik amno salaamti par mabni khushhaal insaani maashra wajood main laayen aur phir miljul kar jahan ko musakhar karne ki koshishun main lag jaayen yahan tak keh woh kaamyaab ho jaayen aur hamesha hamesha ki zindagi paa len jo un tamaam naqaais se paak ho jo insaan ko apni ibtadaa main mili thi. isi liye quran aik manshoor hai, aik program hai aur aik road map hai insaanu ke liye un ke achhe musaqbil ke liye. kyunkeh achha insaani maashra kisi aik fard se nahin ban sakta balkeh sab duniya main mojood insaanu ke milne se ban sakta hai isi liye quran ke program ko duniyaa ke tamaam insaanu main aam karna zaroori hai aur isi ko tableegh yaa jihaad kehte hen. yeh jido johd jaari rakhni pade gi jab tak har shakh ko qurani paighaam saheeh tarah se pohnch nahin jaata. zahir hai yeh kaam asaan nahin hai. quran islam ka manshoor hai yani is ke program ko nashar karne ke liye diya gayaa hai. 2) jab logoon is paighaam ko le kay soch samajh kar doosrun ko pohnchaayen ge to phir log apna radde amal zahir karen ge, yani is porgram ko yaa to woh pasand karen ge yaa sune ge hi nahin kyunkeh is main zor zabardasti ki baat hi nahin. jis ko achha lage is ka saath de aur jis ko yeh achha na lage apni marzi kare. ab jin logoon ko yeh program saheeh tarah se pohnche ga aur woh is ko len ge bhi saheeh tareeqe se to phir yeh program un ke dilun pe chhaa jaaye ga. nateeja yeh ho ga log is program par jama ho jaayen ge. 3) jab log qurani program par jama ho jayen ge to phir un ko munazzam karna pade ga aur tanzeem bandi ke liye dastoor darkaar ho ga to quran islam ka dastoor bhi hai. phir jab log qurani dastoor par munazzam hun ge to un ko quaaido zawaabit aur qawaneen darkaar hun ge ta keh har shakhs aur idaare ko apna role is tanzeem main achhi tarah se waaze ho jaaye ta keh woh apne apne daaira kaar main apni zimmadariyan nibhaa sake aur yun sab ke haqooq un ko mil saken jo quran ke usoolun par mabni hun is ke maqsad ke mutaabiq. aap ne dekha kaise kadi se kadi milti chali jaati hai? is baat se yeh samajh lena qatan mushkil nahin hai keh islam kia hai, islam ki tableegh yaa jihaad se kia muraad hai ya ise maqsad kia haasil karna hai. in baatun ki roshni main ham ko yeh samajhna aur samjhaana mushkil nahin hona chahiye keh islam kis khaake yaa dhaanche ka naam hai. haan ham jo kuchh seekhte sikhaate aaye hen sadyun se woh quran ke mutaabiq hai yaa nahin is baat ka pata aage chal kar aaye ga jab ham quran main istemal kiye ge ilfaaz ke maani aur tasawuraat par behs karen ge. Islam Main Quran, Hadis Aur Fiqh Ka Maqaam, ehmiyat Aur Zaroorat Islam deen hai mazhab nahin hai. Deen raaste ko kehte hen aur mazhab bhi raaste ko hi kehte hen. in main farq yeh hota hai keh deen kharij main haqeeqi raaste ko kehte hen aur mazhab daakhil main mehz aik zheni tassawur ko kehte hen. Doosre lafzun main deen woh raasta hota hai jis par chale baghair jeena mumkin nahin hota aur mazhab woh raasta hota hai jis par chalna jeene ke liye laazmi nahin hota. deen haqaaiq se taaluq rakhta hai aur mazhab khayalaat se. deen woh tarze zindagi hota hai jis par chalne se amaal ke nataaij khud bakhud saamne aa jaate hen aur mazhab woh khayalaat hote hen jin par amal karne se zahir main kuchh bhi nataaij saamne nahin aate. Yahee waja hai islam deen hai mazhab nahin. quran main islam ko deen kaha gayaa hai mazhab nahin. is ki waja yeh hai islam insaanu ko aik tarze zindagi ki taraf bulaata hai jis tarze zindagi se aik pur anamo skoon maashra wajood main aata hai. is main khud insaanu ka apna faaida hai. isi tarah quran islam se hat kar har doosri rah ko bi deen hi kehta hai albata saath hi yeh bhi kehta hai islam ke ilaawa koi aur tarze zindagi amno salaamti ki taraf nahin jaata balkeh har deen islam ke ilaawa nuqsaan aur tabahi ki taraf jaata hai. insaan bunyaadi tor par aik maadi shai hai aur is ka amno skoon bhi bunyaadi tor par maadi ashyaa main hi rakha gayaa hai. misaal ke tor par aap sochen to sahi keh agar aap hawa main saans na le saken to aap ko kitni takleef ho gi. agar aap ko pyaas lagi ho aur aap paani na pee saken to aap ko kitni takleef ho gi. agar aap ko bhook lagi ho aur khaana na mil sake to kia haal ho ga. is baat ko tasleem kiye baghair chaara hi nahin keh insaan ki insaan hone ke naate kuchh bunyaadi aur kuchh zaaid zaroorten hen aur un zaroortun ko poora kiye baghair ya to insaan ke wajood ko barqaraar rakhna mumkin hi nahin ya phir insaan ki zindagi aisi khushgwaar nahin ho sakti jaisi ke un zaroortun ke poora hone se ho sakti hai. insaan kyun ke itni tadaad main hen aur agar yeh apni apni zaroorten bila kisi zaabte, qaaide, qanoon ya tareeqe ke poori karen ge to duniya main bhagdar mach jaye gi. isi baat ko saamne rakhte huwe Allah ne insaan ko sirf peda hi nahin kiya balkeh us ko dimaagh diya aur hawaas diye aur badan diya aur aik waseeh duniya di jis main apni taraf se rehne sehne ke quaido zwaabit bhi diye. yun to khudaa ne bahot se phaigambar aur kitaaben bhejin magar hamaara dor quran ka dor hai jo khudaa ki aakhri kitaab hai aur jo ham ko aakhri paighambar ke zariye de di gayee hai. ab yeh logoon par chhor diya gayaa hai keh woh is khudayee paighaam ko samjhen aur us ke mutaabiq apni duniya ko sanwaaren ya apni apni zindagiyan barbaad kar len is ki taleemaat ko nazar andaaz kar ke. yahee waja hai islam main quran aik bunyaadi hesiyat rakhta hai khudaa ki kitaab hone ke naate. Khudaa kyunkeh is tamaam aalam ka faatir hai yani is ko adam se wajood main laaya phir is ko apne plan ke mutaabiq us ne drust kiya yani is ki takhleeq ki. kyunkeh us ne cheezun ko peda kiya aur un ke tamaam lawazmaate zindagi ka bandobast kiya isi liye yeh haq bhi usi ka hai keh wohi is ko chalaane ka saara program de har shai ke liye. agar ham duniya par nazar doraayen to pata chalta hai sab mukhlooq khudaa ke takhleeqi qwaneen ke mutaabiq apna apna kaam kar rahee hai khudayee maqaasid ko poora karne ke liye. qanoone qudrat go har shai ke liye kaam kar raha hai magar aik mukhlooq aisi bhi hai jo mukamal tor par is qanoon ke tehet takhleeq hi nahin ki gayee aur woh hai insaan. is ko khudaa ne quwate iraadi se nawaaza hai aur isi liye khudaa ne is ke liye aik aur qanoon ka bandobast kia jis ko ham wahee ka naam dete hen. insaan ko aik had tak khudmukhtaar banaa kar khudaa ne is ko kuchh hadayaat di hen ta keh is ko duniya ko jannat banaane main madad mil sake. yahee waja hai agar log khudaa ki kitaab ko drust tareeqe se samjhen ge nahin yaa us ko aik taraf rakh den ge yaa us ka istemal drust tareeqe se nahin karen ge to khudaa ki yeh duniya insaanu ke liye khabi bhi jahanum se kam nahin ho gi. isi tarah agar log khudayee nasihatun par amal karen ge to khudaa aur insaan dono aik doosre se aham ahang rehe ge aur yun insaaniyat kaainaat ko taskheer karne main kamyaab ho jaaye gi. isi liye quran main khudaa ke dastooro qanoon par amal karne ko khudaa ki ibaadat se tabeer kiya gayaa hai. yahee waja hai islam pooja paat ka naam nahin hai balkeh insaani yakjehti ka nam hai jo insaaniyat ki taskheere kaainaat main madadgaar ho sakti hai. bebunyaad mazhabi aqaaid par mabni amaal se insaan na apna faaida haasil kar sakta na doosrun ka bhala hi kar sakta hai aur mazhab insaan ko mukhtalif girohun yaa firqun main baant deta hai jis ki waja se insaaniyat har tarah ke masaail se dochaar ho jaati hai. Islam kia hai? Lafze islam ka maada SEEN, LAAM aur MEEM hai. Arbi aur ise pehle ki zabaanu main ilfaaz haroof se banaaye jaate the aur un haroof ko maada kehte the. har maada ko aise bunyaadi maani diye jaate the jo zahiri mojood ashyaa aur un ke afaal par mabni hote the. ahista ahista un ilfaaz ko khyalaat aur tasawuraat bhi diye gaye aur yun ilfaaz do tarah ke maani main istemaal kiya gaye. maslan patthar ko aik naam diya gaya phir is baat ki wajah par ghor kiya gaya keh patthar ko patthar kyun kaha jaata hai aur phir wajuhaati mani ka itemaal asal maani par ghalba paa gayaa. Aik sakht cheez ko patthar ka naam diya gayaa phir us ki sakhti ki waja se patthar ka lafz har us cheez ke liye bola gayaa jis se maqsad us ki sakhti ka izhaar hota hai. jaise ham kehte hen woh patthar dil aadami hai. yaa woh shakhs aik sher hai yani aik zor aawar yaa bahadur aadmi hai. maan ko maan kehte hen magar maan ko maan kehne ki waja yeh hoti hai keh woh apne bachun ko janam deti hai aur un ki parwaris karti hai. kyunkeh maan apne bachun ko janam deti hai aur un ki parwarish karti hai yahee lafz qowm ke liye bhi bola jaata hai. is liye keh afraad qowm ki pedawaar hote hen aur qowm qowm na ho to afraad ki parwarish nahin ho sakti aur yahee waja hai aise log tabah ho jaate hen jo qown nahin sakte. yahee haal un bachun ka hota hai jin ki maayen mar jaati hen. ham ummat ke lafz se to achhi tarah se waaqif hen. lafz ummah, ummi ka maada aik hi hai. ummah afraad ki maan hai. doosre lafzun main maan ka wajood aulaad se haiu aur aulaad ka wajood maan se. qowm afraad se banti hai aur afraad qowm se. ab aaiye lafze islam ki tarah. seen, laam aur meem ke maada ka asal mani sakoon yaa ghair motaharak ke hen. yani aik cheez pari hai bila harkat, jab tak koi aur cheez us cheez ko chhere nahin woh cheez haalte sakoon main hai. khamosh hai beharkat hai. isi tarah agar koi cheez harkat ki wajah se besakoon yaa mutaharak hai to us ko koi apne qabze main le kar beharkat kar sakta hai jise us ki harkat roki jaa sakti hai. yahee waja hai islam ke maani amano skoon ke hen, chahaye insaaniyat skoon main ho yaa skoon main layee jaaye. isi maada ko maqsad tak pohnchane ki seedi bhi kehte hen. wajah yeh hai jab aadmi apne maqsad ko paane ki wajah se harkat main aata hai to jab woh maqsad us ko haasil ho jaata hai to woh waapas skoon ki haalat main lot aata hai. yani aap apna kaam poora karne ke baad khamosh ho jaate hen. kaam khtam harkat khatam. Quran main lafze islam deene islam ke naam ke bator bhi istemaal hua hai aur deene islam ke maqsad ke liye bhi. yani islam ham musalmaan kehlwaane waalun ka deen bataaya gayaa hai aur yeh bhi ke duniya main amno salaamti ko qaayem karna hamaara freeza bhi hai. yahee waja hai quran asal main khudaa ki taraf se insaanu ke liye amno salaamti ka paighaam hai. yahee waja hai is paighaam ko achhi tarah se soch samajh kar achhe tareeqe se aage pohnchaane ko bhi laazimi bataaya gayaa hai. jatna jaldi ham is paighaam ko achhe tareeqe se samajh kar aage pohnchaayen ge utni hi jaldi duniya main aik achha nizaam laane ke imkanaat barh jaate hen. jitne ziyaada log is achhe kaam main shirkat karen ge kaam utna hi jaldi ho ga. yahee waja hai quran manshoor hai islam ka aur amno salaamti ki zindagi guzaarne ke liye aik dastoor bhi. jab tak ham quran ko is tarah se nahin samjhen ge ham ko aqal nahin aaye gi aur jab tak ham aqalmand nahin hun ge duniya main ghoro fikar ke raaste poori tarah se khulen ge nahin. ham logoon ne islam ko mehz aik mazhab samajh rakha hai aur apni apni nijaat ki fikar main waqt zaaya kar dete hen aur quran ka asal paighaam dhare ka dhara reh jaata hai aur khud hamari apni zindagiyan roz baroz tang aur barbaad ho rahee hen. islam ke perokaar hone ka dawa to hamara hai magar ham logoon ne sochna chhora hua hai. jab tak ham aqal ko dakhal nahin den ge quran ko achhi tarah se samjhne ke liye, hamara mushkilaat se nikalna muhaal hai. aur jab tak ham quran waale aage nahin badhen ge baaqi duniyaa bhi aik had se aage nahin jaa sakti. lihaaza ham apne liye bhi aur doosre logoon ke liye bhi taraqi aur khushhaali ki rah main rukaawat bane huwe hen. is liye zaroorat is baat ki hai ham un baatun ki taraf tawajo den jin se qawmen banti aur phelti hen aur un baatun se bachen jo mehz waqt ka zeyaa hoti hen. quran ham ko sirf zindagi ka maqsad hi nahin deta balkeh yeh bhi bataata hai us maqsad ko paane ke liye kuchh sharaaito quaido zwaabit bhi hen. yani duniya main amno salaamti tabhi aa sakti hai agar insaan insaan se azaad rehe, har shakhs adlo insaaf ke taqaaze poore kare doosrun ke saath, pyaro mohabat aur rehmdili se bhaichaargi peda kare. mehnat kare taraqi kare takeh har tarah se khushhaal maashra qaaim ho sake ta keh sab amno skoon aur izzat ke saath zindagi guzaar saken. islam main koi qanoon aisa nahin hai, na ho sakta aur na hi hona chaiye jo amno skoon waala maashra qaaim karne ki rah main rukaawat ho. doosre lafzun main har woh qanoon jo islam ke naam par banaaya jaaye zaroori hai ke woh amno salaamti ki taraf laane waala ho na keh zulmo tashadud ki taraf. jo qanoon maashre main badamni phelaaye aur mulko qawm ko tabaho barbaad kare woh islami qanoon ho hi nahin sakta aur jo log aise qanoon nabaate hen woh yaa aise qawaneen ko islami bataate hen un ko apni duniya aur aakhirat ka khayaal karna chahiye. kyunkeh un ke aisa karne main khud un ka aur deegar insaaniyat ka nuqsaan hai. fasaad phelaane main kisi ka kuchh bhi faaida nahin hai. agar koi is main apna faaida samajhta hai to woh shakhs jahil hai. in baatun ko achhi tarah se palle baand lena bahot hi aham aur laazmi hai. yaad rehe islam zulmo tashadud se aur sakhti se mana karta hai. naa insaafi aur zor zabardasti se rokta hai. aapas main dushmani se rokta, na ehli se rokta, zindagi ki dor main peech reh jaane se rokta hai aur har tarah ki ghareebi, badhaali aur bebasi se rokta hai kyunkeh in sab baatun se insaani maashra drust nahin ho sakta na drust reh sakta hai. Quran ko saheeh tarah se kaise samjhen Quran ko saheeh tarah se samjhne ke liye zaroori hai logoon ke paas sab se pehle un baatun ka ilm hona chahiye jin ke baare main quran baaten karta hai. woh ilm ham ko apne dimaagh, hawaas aur jismani dhanche ki madad se milta hai zindagi ke tajarbaat se guzarne ke baad. jab ham peda hote hen to ham sab se pehle apne dimaagh ko istemaal karna seekhte hen phir apne hawaas ka istemaal seekhte hen aur phir apne jismaani aza ko istemaal karna seekhte hen. yun jab jab waqt guzarta hai ham apne tajarbaat main izaafa karte chale jaate hen. is tarah ham ko duniya ki samajh aati jaati hai waqt ke saath saath usi qadar jis qadar ham cheezun ko samajhne ki koshish aur mehnat karte hen. isi liye quran ko bila zindagi ke aham aloom seekhe samjhna mumkin hi nahin hai. warna baat kuchh yun ho jaaye gi jaise aap aik abhi peda huwe huwe bache ko koi kitaab de den padhne ke liye. yahee waja hai quran ko un logoon se samajhne ki koshish nahin karni chahiye jin ko maloom hi nahin mulak chalaane ke liye kia kia maloomaat haasil honi chahiyen aur kin kin baatun ki saheeh samajh honi chahiye kyunkeh quran bataata hai aik achha insaani maashra kia hota hai aur waisa maashra kaise wajood main laaya jaa sakta hai agar log chahen to. is ka yeh matlab nahin hai keh aap ko jo jo koi jitna kuchh sikhaa sake quran ke mutaliq woh bhi na seekhen woh rawiya bhi ghalat ho ga. is ko aap yun samjhen keh aap aik pehli jamaat ke bachhe ko taleem haasil karne ke liye shuru hi se university ke kisi professor ke paas bhej den to yeh kon si aqalmandi hai kyunkeh us bechaare ko abhi to sirf haroofe tahaji seekhne hen? is main professor ka woh waqt beja kharch ho jaaye ga jo woh kisi us darje ke taalbe ilm ke liye kharch karta jis se kuchh faida zyada hota. han padhne aur padhaane waale dono ko yeh zaroor saaf saaf keh dena chahiye keh hamari baat harfe aakhir nahin hai keh aap ko kal koi aur aadmi achhi baat bataaye to aap us ki baat hi na sune kyunkeh aap ke zehn main yeh baat daal di gayee hai keh jo kuchh ham ne seekh liya hai is ke siwaas to duniya main aur koi ilm baaqi hi nahin hai. is qisam ke rawaiyun se zindagyan banane ke bajaaye bardaad ho jaati hen. lihaaza ilm ki baat jahan se bhi mile us ko seekhen aur samjhen. sab se pehli baat hi ilm ke zariye khud main khud ehtmaadi peda karna hoti hai. khud ko is qaabil banaana hota hai keh aap drust aur ghalat baat main tameez ko dekh saken warna aap ke paas koi ilm nahin hai. har insaan ke paas bunyadi ilm dimaagh aur hawaas ke zariye aata hai aur woh apne saamne mojood duniya ka ilm hota hai. jo shakh is ilm main pukhta nahin hota us ke liye wahee ka ilm kuchh kaam nahin deta is ki waja yeh hai agar aap ko haroofe tahaji hi nahin aate to mazeed padhna likhna aap kia seekhen ge. is baat ka hamesha khayaal rakhen quran pehli jamaat se le kar phd tak ke nisaab ki kitaab nahin hai yeh sirf aur sirf hadayaat ki kitaab hai. is baat ko aap yun samjhen ke aap aik business ke maalik hen aur aap apne manager ko kuchh hadyaat de rehe hen apni business ke mutaliq. aap jaante hen aap ke manager main aap ki hadayaat ko samjhne ke liye pehle hi ehliyat aur taleem mojood hai. khudaa ki kitaab bhi hamaare liye zingadi guzarne ki kuchh hadayaat ke mutaliq hai jo ham main se wohi log samajh sakte hen jo un hadayaat se mutalqa aloom se pelhe hi se waaqif hen. misal ke tor par quran aik insaani zuban main ham tak pohncha hai, zaroori hai ham ko koi aik insaani zabaan to achhi tarah aati ho taa keh jab koi ham se baat kare to ham us ke ilfaaz ko to samajhte hun. warna sawaal gandam aur jawaab chana ho ga. duniya main bahot si zabaane aisi bhi hen jin main bahot se zaroori ilfaaz hi nahin hen jis ki waja se qowmen taraqi nahin kar saktin. doosri waja yeh hoti hai logun ko khud apni zabaan ke bahot se ilfaaz ke maani hi maloom nahin hote. jab kisi ki khud apni zabaan naaqis ho ya woh khud apni zabaan ko jaanta hi na ho achhi tarah to woh quran ko kia samjhe ga? Teesri baat zehnu ka zahiri cheezun aur un ke afaal se mutalqa haqeeqi tasawurat se khaali hona hai. yani kisi ne koi lafz bola magar aap ke zehn main is lafz ko sun kar us baat ka tasawur hi nahin aaya jis se is lafz ka taluq hai. misaal ke tor par maine kaha chaaye aur aap ko pata hi nahin chaaye kia cheez hai. yaa maine kaha uthiye aur aap ko maloom hi nahin uthiye kia hota hai. bilkul isi tarah jab quran cheezun yaa un ke afaal se mutalqa baat karta hai to jin ke ilm main woh baaten nahin hotin woh quran ko samjhne se qaasir reh jaate hen. agar aap saiaysat se waaqif nahin to quran main ki gayee siyasat se mutalqa baaten aap ke sar ke oopar se guzarjaayen gi. yahee haal ho ga agar aap maashrat se mutalaqa aloom se khaali hen ya maashi nizaam se mutalqa baatun se aap ka zehn khaali hai. in baatun ko aap zara sochen ta keh aap ko pata chale quran ko samjhna kitna aasaan ya kitna mushkil hai. yeh yaad rakhen jo kaam aap kar lete hen woh aasaan hai aur jo aap nahin kar sakte wohi mushkil tareen hai. aur haqeeqat yeh hai jis kaam par aap ne mehnat ki hai woh aap kar len ge agar aap ko us main dilchasbi bhi ho gi ya majbooran aap ko karna peda ga. is ki waja yeh hai insaan koi bhi kaam apne maqsad ki waja se karta hai yani us main maqsad ki waja se jurrat aur taaqat peda ho jaati hai aur jis baat main aap ko kuch bhi maqsad nazar nahin aata woh aap nahin karte kyunkeh us ke karne se na aap ko apna faaida nazar aata hai na nuqsaan. motivation hamesha kisi na kisi lihaaz se faaida uthaane ki khwaaish se aati hai ya nuqsaan se bachne ke ehsaas se. jab tak ham ko yeh ehsaas hi nahin ho ga keh quran ki ham ko zaroorat hi kia hai ham log is ko ehmiyat nahin den ge ya ghalat waja se is ko ehmiyat de kar apna bera khud gharq kar len ge. chowthi uljhan quran ke samjhne ke raaste main khud arbi zabaan ko na jaanana hai. Quran aik deeni kitaab hai na ke mazhabi kitaab magar log is baare main sakht uljhan main hen, isi liye jo log quran ka tarajama karte hen woh ziyada tar uljhanu main pade nazar aate hen. isi liye behtar yahee hai log khud arbi zubaan se kam az kam kuchh had tak to waaqfiyat peda karen ta keh kam se kam arbi lughaat se mustafeed ho saken. isse quran ko samjhne main kaafi had tak madad mil sake gi. aap khud jaan saken ge kahan kahan kisi lafaz ko mazhabi lihaaz se mani apnaaye gaye hen jo ke ghalat hen. yahee baat musalamanu main tafarqa baazi ki bunyaad bani ke deen ko musalmaan kehlwaane waale baadshahat chahne waalun ne mazhab main tabdeel kar diya aur aaj tak ummat aik sakht uljhan ka shikaar hai. baadshahun ne kuchh log peda kiye phir un ko islam ka thekedaar banaa diya aur yun islam ka holiya bigaad kar rakh diya isi liye us dor se aaj tak koi islami hakumat wajood main na laaye jaa saki. pehle waale ghalat logoon ne jo kiya so kiya magar baad main aane waalun ne is baat ko usi tarah chalaaye rakha yahan tak keh aaj ummat ki haalat qaable reham ho gayee. isi liye aaj zaroorat is baat ki hai ummat ke ikhtilafaat khatam karne ki koshish ki jaaye ta keh musalman phir se aik taaqatwar qowm ki hesiyat se duniya ke saamne aayen aur islam ko duniya ke tamaam zindagi guzaarne ke raastun par foqiyat haasil ho islam main quran ka maqaam, zaroorat aur ehmiyat 1) islam insaanu ke liye khudaa ka bataaya hua raasta hai zindagi guzarne ka. is ke siwaa zindagi guzarne ke tamaam raaste insaanu ke apne banaaye hue hen. yeh raasta jis ko islam kehte hen is ke mutaliq tamaam laazmi maloomaat is dor ke liye sirf aur sirf quran main bataaye gayee hen khudaa ki taraf se. quran ke ilaawa duniya main aur koi khudaayee kitaab is waqt mojood hi nahin hai. 2)Quran ke mutabiq is duniya jahan ka maalik Allah ke siwaa koi nahin hai. sirf aur sirf Allah hi is jahan ka haakim hai aur isi liye is jahan main sirf aur sirf usi ka hukam chalta hai aur yahee waja hai insaanu ko bhi usi ki hakumat ko qaaim karne ka hukam diya gayaa hai quran main. hukam dene ki waja sirf aur sirf yeh hai keh insaan ko baa-ikhtayaar mukhlooq ki hesiyat se peda kiya gayaa hai. baaqi cheezen apni apni qudrati khaslat par peda ki gayee hen jis ki waja se un ke liye is tarah ki wahee ki zaroorat na thi jaisi insaanu ke liye bheji gayee hai. 3)khudaa haakim aur har insaan sirf aur sirf khudaa ka hi mahkoom hai. isi liye her insaan ko khudaa ke diye hue program par amal karna zaroori hai. kisi bhi program par amal us waqt tak mumkin hi nahin jab tak us ko achhi tarah se samajh na liya jaaye. albata yeh baat yaad rakhne ki hai keh koi baat bhi bila maqsad samjhe samajh aa hi nahin sakti.is liye agar aap apne haakim ki baat ko samjhe ge nahin to us ke hukam ki tameel kia karen ge? jab tak aap hukam saheeh tarah se samajh kar us par amal nahin karen ge aap woh nateeja peda nahin kar sakte jo haakim ko aap ke amal ya kaam se darkaar hai. maslan agar aap ko hukam is liye diya gayaa hai keh aap aik achha insaani maashra peda karen to yeh kaam aap kaise kar sakte hen jab tak aap is nateeja par ponhchne ke liye woh sab kaam nahin karte jin ki waja se aisa nateeja haasil ho sakta hai? 4)kyunkeh is baat ko jhutlaaya hi nahin jaa sakta ke quran ke mutaabiq haakim sirf aur sirf Allah hai aur baaqi sab mahkoom hen is liye kisi aur ko haakim maanana shirk hai. insaan chahaye nabi hi kyun na hun khudaa ke mahkoom hen. insaan sirf aur sirf khudaa ke kaam karne waale karinde ho sakte hen khud haakim nahin ho sakte. karinde isi liye ke un ko zimmadaari di gayee hai kuchh kaam karne ki khudaa ki taraf se kisi maqsad ko poora karne ke liye. khudaa ke karinde sirf wohee hen jo khudaa ke bataaye hue kaamu ko usi ke bataaye hue tareeqe se karen ta keh un ke kaam se woh nataaij niklen jo khudaa ko maqsood hen. jis shakhs ko dawa ho keh woh khudaa ka karinda hai, agar us ke kaam waise nahin jaise khudaa ne bataaye hen to us ka dawa jhoota hai. kisi shakhs ka koi kaam drust hai ya ghalat is ka pata do baatun se chalta hai 1) us ke maqsad se aur 2) us ke nateeja se. Agar kisi kaam se koi maqsad poora ho gayaa to kaam drust warna nahin. isi liye agar islam salaamti ka raasta hai aur yeh khudaa ki taraf se insaanu ko is liye bataaya gayaa hai ta keh insaan duniya main amno salaamti ka maashra peda karen aur is bunyaad par aakhirat main inaam paayen to phir agar musalmaan kehlwaane waale woh maqsad nahin jaante yaa us ko bhar laane ke liye drust tareeqe se drust aqdaam nahin kar rehe to un ka musalmaan hone ka dawa khudaa ke haan kuchh hesiyat nahin rakhta. 5)is baat ko achhi tarah jaan len keh maashra aik fard se nahin banta balkeh jitne logt bhi duniya main mojood hen un sab par munhasar hai. isi liye musalmaan ki sab se pehli zimmadaari yahee hai ke woh quran ka paighaam khud samjhe saheeh tarah se phir us ki doosri zimmadari hai us paighaam ko drust tareeqe se doosrun tak pohnchaye. isi liye quran islam ka manshoor hai yani woh paighaam jis ki tashheer ki jaaye ta keh logoon ko is paighaam ka pata chale aur agar un ko is paighaam main apni behtari maloom ho to woh is ko aage pohnchaayen aur aik aisa maashra qaaim karne main aik doosre ki madad karen jo quran ke program ke mutaabiq ho. jab log ikathe hun ge to un ko munazzam karne ki zaroorat pesh aaye gi warna bhagdar much jaaye gi. jab aap munazzam hun ge aap ko aapas main aik doosre ke liye kuch zaabtun aur qawaaneen ki zaroorat pesh aaye gi ta keh aap bhagdar se bach jaayen aur log aik khaas tareeqe se apna apna kaam anjaam de saken. isi liye quran ko dastoor kehte hen aur is dastoor par amal daraamand karwaane ke liye kuchh idaarun ki bhi zaroorat pesh aaye gi jo maashre main mojood insaanu par nazar rakhen ke woh apna apna kaam apne apne daaire main reh kar achhi tarah se anjaam de rehe hen. quran ke mutaabiq jab log munazzam ho jaayen isi ko islami tarze hakumat kehen ge aur isi ko islami maashra kahen ge. yeh baat aap yun samjhen keh chand log apas main mil kar rehne par majboor hen aik ghar main. zahir hai agar woh aapas main koi achhs sa samjhota nahin karen ge yaa us samjhhote ki khilaaf warzi karen ge to roz ladayee jhagda ho ga. agar un ko amno skoon chahiye to phir sab ko ghar main kuchh na kuchh karna pade ga aur saleeqe tareeqe se bhi ta keh un ka aik to aapas main takrao peda na ho aur doosra mahol ko khushgawaar banaane ke liye unko aik doosre ke liye khushgawaari ka bandobast bhi karna pade ga. sirf regulations se kaam nahin chale ga balkeh har aik ko doosrun ke liye kuchh behtar sochna ho ga aur karna ho ga ta keh sab log aik doosre ke saath pyar mohabat se reh saken aur aik doosre ke liye mumkin had tak khushi aur musarat ka baais ban saken. agar sab log apne apne hisse ka kaam kar ke aik doosre se monh charaah kar bhaith jaayen to kia hasail? 6)in baatun se pata chal jaana chahiye ke quran ka tableegh se kia matlab hai. jihaad ke kia mani hen, yani islam ka saheeh paighaam logoon tak pohnchaana quran ke bataaye hue maqsad ke liye. bedhang ki baaten karne ko tableeghe deen nahin keh sakte balkeh ise to ulta log islam ke naam se hi mutanafar hun ge aur musalmaan kehlwaane waalun se bhi. jihaad ka mani jango jadal nahin balkeh isi paighaame quran ko sahee tareeqe se khud seekhne ki koshish karna aur logoon ko saheeh tareeqe se is ko sikhaane ki koshish karna hai. khudaa ka maqsad logoon ko nuqsaan pohnchaana yaa un ko tabah karna nahin hai. sirf un ko achhe tareeqe se jeena sikhaana hai ta keh duniya ki zindagi insaanu ke liye aik janti mahol ban jaye. isi liye is ke liye koshish karne waalun ki duniya bhi achhi ho gi aur aakhirat bhi, kyunkerh aise log khudaa ke bhi pasandeeda hen aur insaniyat ke bhi. jo log janwarun ki tarah hote na un se na khuda khus na insaniyat. insaanu main jaanwarun ki tarah ke log bahot hen isi liye jango jadal ki mukamal tayari bhi aik lazmi amar hai ta keh achhe logoon ko zaalim logoon se chhutkaara dilyaaya ja sake. islam insaan ko insaan ki ghulaami ki ijaazat nahin deta isi liye jo log doosrun ko apna ghulaam banaana chahte un ki islam main koi gunjesh nahin hai aur un ke khilaaf jang aik musalsal jidojohd hai. 7) in baatun se maloom ho jaana chahiye keh quran ko kaise samjha jaana chahiye ta keh us ki har aik baat aik doosre se milti chali jaaye. betuki baaatun ko islam kehna isi liye drust nahin hai jin ka na sar ho na per. kadi se kadi jab milti hai tabhi chain banta hai aur tabhi pata chalta hai kia baat saheeh hai aur kyun saheeh hai aur kia baat ghalat hai aur kyun ghalat hai. isi liye qatal, ghunda gardi, jhoot, khayanat, gheebat waghaira waghiar ghalat baaten hen kyunkeh jin logoon main yeh baaten hun gi un main aisa maashra peda hi nahin ho sakta jis main amno skoon ho aur khushhaali ho. isi liye aise maashrun main insaanu ki aik doosre ke dil main kuchh izzat nahin hoti na aik doosre ka kuchh paas hota hai. agar log islami maashra chahte hen kahin to un ko un baatun se rukna ho ga jo aisa mahol peda hone se rokti hen. isi liye ilm ke saath saath aise qawaaneen ki bhi zaroorat padti hai jo is qisam ki baten karne waalun ko maloom kar saken aur rok bhi saken. yahee waja hai quran insaanu ko aise usool aur tareeqe deta hai jin ki bunyaad par qwaaneen banaaye jaayen. Quran ka dawa hai jab tak log mehz apni taaqat ki bunyaad par aik doosre ko dabaa kar rakhne ki koshish karte rehen ge aman qaaim hi nahin ho sakta. aman ke liye zaroori hai keh adlo insaaf par mabni dastoor apnaaya jaaye jo quran ke siwaa kahin mojood hi nahin hai. isi liye duniya insaaf se khaali hai kyunkeh jab dastoor hi adal par mabni nahin hai to aise dastoor par mabni qanoon kab insaaf par mabni ho ga yaa ho sakta hai? Quran ki insaanu main aman ke liye kuchh sharaait hen maslan insaani azaadi, adlo insaaf, reham dili, bhaichaara, taraqi aur khushhaali waghaira waghaira. in main agar aik shart bhi nazar andaz kar di jaaye to duniya aik jahanum ban jaati hai insaanu ke liye. isi liye yahee sharaait bunyaad hen islami shariyat ki yani aisa koi qanoon islami ho hi nahin sakta jo insaaniyat ko amano slaamti se door le jaaye. Kyunkeh quran insaaniyat ko amno salaamti ki rah par laana chahta hai yeh kaise mumkin hai is main koi dastoori shiq aisi payee jaye jo is ke maqsad hi ke khilaaf ho? Aur isi liye woh qanoon kyunkar islami ho sakta hai jo khud islam ki rooh ke hi khilaaf ho? yahee waja hai woh tamaam traajim aur tafseeren wahan wahan ghalat hen jahan jahan woh quran ke maqsad hi ke khilaaf hen. isi tarah woh tamaam ki tamaam baaten bhi ghalat hen jo hamare paighambar ki taraf mansoob ki gayee hen jo quran ke maqsad hi ke khilaaf hen. har shakhs ki woh baat ghalat hai jo quran ke maqsad ke khilaaf ho. in baatun ko khoob achhi tarah samajh lena chahiye aur palle baand lena chahiye. Islam main quran ka maqaan munfarad hai. yani islam bunyaadi tor par quran par mabni hai. islam main quran ki hesiayt ki aur koi kitaab nahin hai. yahee waja hai agar deegar kitaabun main koi baat quran ke khilaaf payee jaaye to woh qaable qabool nahin hai chahye log us ki nisbat nabi hi ki taraf kyun na karen. is liye ke nabi khudaa ka karinda hai aur karinde ko yeh haq hi nahin hai keh woh apne maaliko haakim ki baat ke khilaaf baat kare. Islam main hadis ka saheeh maqaam aur us ki ehmiyato zaroorat 1) sab se pehle jo cheez insaanu ke liye aham hai woh drust insaani dimaagh aur us se mutalqa hawaas hen aur phir jismani dhaancha. is ki waja yeh hai agar insaan ke paas dimaagh aur hawaas na hun to phir insaan ka hona ya na hona aik baraabar hai. isi liye woh insaan bhi bekaar insaan hai jo in ke hote huwe bhi in se kaam na le. 2)doosri sab se aham cheez insaani ilm hai jo insaan duniya main aa kar tajarbaat se haasil karte hen. isi ilm ko insaan phir aage pohnchaate hen nasal dar nasal aur yun insaaniyat taraqi karti chali jaati hai yani insaniyat irtaqayee manaazil te karti chali jaati hai. 3)jab insaan ki fikar thori bulando bedaar hoti hai to woh kisi aur ilm ki talaash main nikalta hai aur woh ilm khudaa ka ilhaam karda hota hai jo us ko woh baaten bataata hai jo khud us ko apne zindagi ke tajarbaat se haasil nahin ho sakten. albata aisa ilm us ilm ke khilaaf nahin hota na ho sakta hai jo insaan apni zindagi ke tajarabat se haasil karta hai kyunkeh duniya ki haqeeqaten hi har ilm ki asal bunyaad hen insaanu ke liye aur wahee ka ilm bhi isi duniya main rehene ke liye hi wahee kiya jaata raha hai khudaa ki taraf se. yahee wajah hai jo log ulti seedhi baaten khudaa aur rasol ki taraf mansoob karte hen woh khudaa ke bhi mujram hen aur insaniyat ke bhi. 4) kyunkeh quran ka maqaam aur ehmiyat pehle hi batayee jaa chuki hai yani woh insaanu ke liye khudayee manshoor, dastoor aur qanoon hai amno salaamti aur khushhaal zindagi guzarne ke liye lihaza ab hadis ka maqaam samjhna bhi bahot hi aham baat hai. 5)jis tarah quran haakime jahaan ka dastooro qanoon hai insaanu ke liye isi tarah hadis bhi woh khabren hen jo logoon ne ikathi ki hen paighambar ke zamaane se mutalqa jin se ham ko yeh pata chal sakta hai us dor main phaighambre khudaa ne khudayee manshoor ko logoon main kaise phelaaya aur log kaise ikathe hue us manshoor par aur un logoon ne quran par mabni maashra kaise tashkeel diya. yeh sab aik inqalaab ki mukamal kahani hai shuru se le kar aakhir tak. is main musalmaan kehlwaane waalun ke liye bahot se asbaaq hen. aise asbaaq jin ka jaanana bahot hi zaroori hai takeh agar ham bhi chahyen to waisa hi maashra aaj phir qaaim kar saken. paighambrun aur un ke saathiyun ki zindagiyun ke halaat jaanana kis qadar aham hen is ka aap is baat se andaaza kar sakte hen keh quran main ambiya ki kahaniyan baar baar dorayee gayee hen ta keh log un se sabaq seekhen aur apni zindagiyan usi tarah behtar se behtar guzarne ke liye jido johd karen jaise un logoon ne ki thin. quran ham ko yeh bataata hai achhi zindagyan bila mehnato mushaqqat ke haasil nahin ho jaatin. jab tak sab se pehle achha maashra tashkeel dene ki kifro koshish na kee jaaye gi achha maashra kabhi bhi qaayem nahin ho sakta na tashkeel diya jaa sakta hai. Quran yeh bhi bataata hai un logoon ka khud apne haathun kia haal hua jin logoon ne khudayee pando nasihat se kuchh sabaq nahin seekha. woh log khud apne ahmaq pan main apna nuqsaan karte rehe aur ahista ahista tabao barbaad ho gaye aik doosre ke haathun aapas main tabqaati taqseem peda kar ke. groh bandiyan bahot hi nuqsaan deh baat hai aur yeh isi liye wajood main aati hen jab log aik doosre se hamdardiyan karna chhor dete hen aur bhaichaargi khatam ho jaati hai aur is ki jaga tarah tarah ki dushmaniyan le leti hen. yeh dushmaniyan woh log daalte hen jin ko aisa karne main apne mufaadaat nazar aate hen apne ahmaq pan ki waja se. woh itna bhi nahin sochte kal un ke apne bache hi aapas main lad lad kar maren ge unhi kharaabiyun ki waja se jo woh peda kar rehe hen. Aakhir sab log duniya main adam hi ki aulaad hen aur aik doosre ko neecha dikhaane main lage huwe hen aur aik doosre par sakht tareen zulmo sitam dhaa rehe hen. aisa is liye hota hai ke kuchh log doosrun ke bunyaadi insaani haqooq ko ghasab karne ki koshish karte hen. aise log doosrun ki kamzoriyan is liye dhoondte hen ta ke un par waar kar saken. yeh kamzoryan kuchh logoon main aqli hoti hen aur kuchh logoon main ilmi aur kuchh main badni. yahee waja hai har aisa shakh har doosre shakhs ko inhi tareequn se zer karne ki koshish karta hai. misaal ke tor par aik bache ko aik jawaan aadmi bewaqoof banaa kar bhi apne zere saaya laa sakta hai aur zor se bhi. agar kisi ko bewaqoof banaa kar apna matlab nikal aaye to khamkhwa ladayee jhagde ki kia zaroorat hai? yeh harbe har dor main logoon ne aik doosre ke khilaaf istemaal kiye aur kar rehe hen. yahee harbe baadshahoon aur un ke banaye ge mazhabi peshwaon ne istemal kiye. aik zamaana tha jab log apni badni quwat ke zor par qabaail ke sardaar ban jaate the aur yun hi kuchh qabaail ko ikatha kar ke un ke baadshah ban jaate the. magar logoon ki abaadi ko control karna aasaan nahin hota aur yun mazhabi peshwaon ko medaan main laaya gayaa ta keh woh logoon ko qaail karen ke baadshahat baadshoon ko khudaa ki taraf se milti hai. khudaa jis ko chahye mulk de aur jis se chahye mulk chheen le. phir aik dor aisa aaya keh mazhabi peshwaiyat taqatwar ho gayee kyunkeh is ne bahot se logoon ko bewaqoof banaa kar apne peechhe lagaa liya aur yun in logoon ne baashahat apne haath main kar li aur ab yeh jis ko chahte jis mulak ka chahte baadshah banaa dete aur khud baadshoon par hakumat karte. aap ne isaaiat ke popun ke mutaliq suna ho ga yaa tareekh main pada bhi ho ga. albata phir aik aiasa dor aa gaya keh taaqat na baadshahoon ke paas rehe na mulliayat ke paas balkeh taaqat paise main aa gayee aur aaj har woh shakhs taaqatwar hai jis ke paas paisa hai kyunkeh woh siasatdaan bhi khreed sakta hai aur mullah bhi. isi ko sarmayadari nizaam kehte hen. aap ne agar tareekh padi hai to aap ko maloom ho ga pehle baadshahat aaye woh gayee to mullaiyat aa gayee aur jab us ka bhi zor toot gayaa to ab sarmayadariayt aa gayee hai. sochne ki baat yeh hai jab sarmayadari nizaam apni ehmiyat kho de ga to kon sa nizaam aaye ga aur kyun aaye ga? 6) jab samayadari nizaam apni mot aap mare ga to islami nizaam aaye ga. is ki waja yeh hai jis tarah baadshahoon ne apni baadshahi pakki karne ke liye qanoon banaaye the isi tarah mullah ne bhi apni mullaiyat pakki karne ke liye qanoon banaye the aur aaj tamaam qwaneen samayadaarun ke haq main ban rehe hen takeh samayadariyat ko pakka kiya ja sake. aise qawaaneen jo aik party ko faaida aur doosri ko nuqsaan pohnchaate hen insaaniyat ko kabhi bhi insaaf nahin de sakte aur jab tak insaaf ko bunyaad na banaaya jaye ga duniya main amno salaamti aa hi nahin sakti isi liye islam aur kufar main us waqt tak jang jaari rehe gi jab tak kufar ko shakast nahin ho jaati. har mazloom apne oopar zulm karne waale ke khilaaf kuchh na kuchh kehta rehe ga aur karta rehe ga yahee insaani tareekh main mazkoor hai. isi liye zulm ke khilaaf jang aik mustaqil jang hai. aur yeh tabhi khatam ho saktio hai jab log quran ki taleemaat ko samajh jaayen aur apnaa len. is ke baghair insaniyat ke paas koi raasta hai hi nahin. in baatun se achhi tarah maloom ho jaata hai insaaniyat kis taraf jaa rahee hai aur kyun. in baatun se yeh bhi achhi tarah pata chal jaata hai malukiayat aur malukiyati mullah aur sarmamayadarun ne mil kar insaaniyat ki kia kia khidmaat ki hen aur aainda bhi yeh kia kia gul khilayen ge ya khilaa sakte hen. Yeh bhi achhi tarah waaze ho gayaa ho ga keh mazhab mullaiyat ki pedawaar hai mullaiyat malukiyat ki pedawar hai. mullaiyat aur mazhab ko logoon ko bewaqoof banane ke liya peda kiya gayaa tha aur yeh log aaj bhi wohee kaam kar rehe hen jo yeh sadiyun pehle karte the. siasatdaan, mullah aur sarmaayadar sab aaj bhi mil kar kaam karte hen isi liye islam ke dushman islami mulkun main siasatdaanu aur mullaanu ko fund karte hen ta keh musalmaan kehlwaane waale apas main ladte rehen kabhi sisat ke naam par aur kabhi mazhab ke naam aur sarmaayadar aish karte rehen in ke banaaye hue ghulaamu ki mehnat ke zor par magar khud un mehnat karne waalun ko do waqt ki roti bhi naseeb na ho. jis tarah musalman mulkun main sisatdaan aisi siasat phelaa rehe hen jis ka awaan ko nuqsaan hi nuqsaan hai isi tarah mullah bhi aisi baaten deen ke naam par phelaa rehe hen jin main ummat ki tabahi aur barbaadi hai. isi liye logoon ke liye khud islam ko jaanana zaroori ho gaya hai agar log achhi zindagi aur behatr aakhirat ki talaash main hen. 7) in baatun se yeh baat saaf ho gayee hai insaanu main mukhtalif qisam ke log hen jin ke apne apne mufadaat hen aur woh apne apne mafadaat haasil karne ke liye kuchh bhi kar guzarne ko tayaar hote hen. isi liye in logoon ne ambiyaa ke saath bahot hi ghalat salook kiya. mulki sardaar aur mazhabi sardaar hamesha ambiya se ladte hjagadte rehe aur bil aakhir apni jahaalat ki waja se khud ko tabah kar baithe. is ki waja yeh thi keh jab bhi khudaa ki taraf se koi paighambar in sardaarun aur mazhabi peshwaon ke paas aata yeh us ki baat nahin maante the aur na doosrun ko maanane dete the aur bil aakhir agar maanane par majboor bhi ho jaate to paighamber ke fowt hote hi deen ko phir mazhab main badal dete aur yun apni apni dukaane chalaaye rakhte. yahee kaam aise logoon ne aakhri nabi ki aamand par kia aur jab us ko shakast na de sake aur us ki baat maan li to us ke wafaat pane ke kuchh hi arse ke baad phir malukiyat qaaim kar di jis ko khatam karne ke liye aakhri nabi ne din raat aik kar diya. yahee waja hai aise logoon ne apni taraf se bahot si baaten banaa lin aur un ko islam ke naam par phelaa diya. in ki kaamyaabi ki aik waja yeh bhi thi keh jab bahot saare log deegar mazaahib se islam main daakhil hue to un ki taleemo tarbiyat na ho saki aur yun yahoodi, isaayee, majoosi aqeede khud musalmaan kehlwaane waalun main phel gaye. jis ke baad ummat shadeed intishaar ka shikaar ho gayee jis ka khamyaaza ummat aaj tak bhugat rehee hai. isi liye agarche hadith aik bahot hi aham islami maloomaat ka zakhira hai magar is ko bahot hi soch samajh kar istemaal karne ki zaroorat hai takeh jo ghalat baaten islam ki taraf mansoob ki gayee hen un se bacha jaaye magar aiasa karte hue koshish ki jaaye keh saheeh baatun ko bhi ghalat ke saath rad na kiya jaaye warna musalmaan aik bahot hi qeemati cheez se mehroom ho jaayen ge. isi liye sawal peda hota hai saheeh aur ghalat rawaayaat ka pata kaise chalaaya jaaye? yaheen pohnch kar insaani aqal se haqaaiq ki roshni main faaida uthaana zaroori ho jaata hai aur isi liye quran ki bunyaad ham ko doodh ka doodh aur paani ka paani karne main madadgaar saabit hoti hai. zahir hai insaan jo bhi kahe aur kare us main ghalti ka ehtmaal khatam nahin kiya jaa sakta magar aik had tak ghalat ko ghlaat aur sahee ko sahee saabit kiya jaa sakta hai. sirf is bina par keh hadisun ko parkhane main ghaltiyun ka ehtmaal hai tamaam zakhira hadisun ka zaaya kar dena aqalmandi nahin ho sakti kyunkeh ise islam ki tareekh gum ho jaaye gi jo badi nuqsan deh baat hai. phir yeh ke zaroori nahin har rawaayat hi ghalat ho mumkin hai un ko samjhne main logoon ko ghaltiyan lagi hun. is liye aisi rawayaat ko jin ko baaz log ghalat kehte hen kitaabun se har gis nakalna nahin chahiye. is se kitaabun par se bharosa uth jaye ga. jo kitaab hadith ki jaise chali aa rahee hai waise hi rhene deni chahiye aur kitaab main mojood batoon ko kitaab hi main logoon ko apni apni samajh ke mutaabiq samjha deni chaiyen aik zameema ya note laga kar. jab islam ki asal bunyaad quran apni asal shakal main mojood hai to agar hadis ki kitaabun main ghalat baaten hun bhi to use quran par koi faraq nahin padta na islam par. is ki waja yeh hai asal deen quran main hai hadisen to unhi baatun ki tafseel ho sakti hen agar drust saabit hun warna quran hi deen ki baat ko samjhne aur samjhaane ke liye kaafi hai. 8)in baatun se yeh baat waaze ho jaani chahiye keh hadis ka apna maqaam hai aur quran ka apna. hadis quran ki jaga nahin le sakti aur na quran hadis ki. is ki waja yeh hai aik khudayee kalaam hai aur doosra logoon ki batayee hui baaten. quran main ghlati ka ehtmaal nahin jab keh hadisen insaani baaten hen jo logoon ne apni apni ehliyat ke mutabiq bayaan kar din. quran ummat ki musalal mushtarik kitaab hai jis ki abarat ka ilm ummat ko hamesha raha hai jab keh har hadis har ummati ko hamesha musalsal maloom na thi. yahee waja hai muhadiseen ne aik aik hadis ko kahan kahan se safar kar ke ikatha kiya. is liye yaad rehe quran ki abarat par behs nahin ho sakti kyunkeh us ke drust hone main kisi ko shako shube ki gunjesh hi nahin hai, haan quran ke ilfaaz ke mani par behso mubasa ho sakta hai ta keh quran ki abaarat ka matlab jaana jaa sake. aur yeh ke quran se baaten maloom karni hen na keh apne khayalaat ko drust saabit karne ke liye quran main taaeed dhoondani hai. quran ki abaarat se baat maloom karna ka matlab hai quran ki baatun ki qurani abaarat aur ilfaaz ke mani ki roshni main haqaaiq ko saamne rakhte hue is ki baatun ko samjhna. yahee waja hai jo log apne apne aqeedun ki taeed haasil karne ke liye quran ko padhte hen woh sakht ghalati par hen. insaanu ne quran ko apne khayalaat ke taabe nahin karna balkeh quran se jo aqal samajh aaye us ke peechhe chalana hai. aur jab baaten quran ki roshni main saaf ho jaaye to hadisun ko parkha jaa sakta hai yani jo baaten quran ke mawaafiq lagen un ko saheeh maan liya jaaye aur baaqi par us waqt tak tawaqaf kiya jaaye jab tak woh saheeh tarah se samajh nahin aa jaatin ya un ka ghalat aur man gharat hona saabit nahin ho jaata. har mumkin koshish karni chaiye hadis ka woh matlab liya jaaye jis main baat drust maloom hoti ho yani islam ki rooh ke mutaabiq. is ke bawjood is baat se inkaar mumkin nahin hai ke kuchh rawayaat hadis ki kitabun main mangharat bhi paye jaati hen elhe ilm ke nazdeeq. islam main fiqh ka saheeh maqaam aur us ki ehmiyato zaroorat. 1)is baat ka ehsaas har shakhs ko hona chahiye ke aqal seekhne se aati hai khudbakhud nahin aati. aqal kisi be cheez se mutalqa malomaaat ko samajhne ka naam hai. jab tak aap kisi shai se mutalqa maloomaat haasil nahin karte phir un par ghoro fikar nahin karte baaten samajh nahin aatin. isi liye qurano hadis se mutalqa malumaat bhi haasil karni padti hen aur phir un par ghoro fikar bhi karna padta hai haqaaiq ki roshni main tab jaa kar baaten samajh aa sakti hen. jab kisi cheez ki samajh aa jaati hai tab us ko karne se aadmi ko maqsad haasil hota hai warna besamjhe soche idhar udhar haath paon maarne se kuchh hasil nahin hota. isi liye jo log jaanwarun ki si zindagi guzaarte hen un ki duniya bhi barbaad aur aakhirat bhi. 2)jab har cheez se matalqa maloomaat ko samjhne ke liye aqal ka istemaal zindagi ke tajarbaat se saabit hai to yeh kehna ke deen ko samjhne ke liye aqal istemaal karna ghalat hai kahan tak drust ho sakta hai? is liye logoon ki aisi baaten mat suniye jo aap ko aik janwar samajhte hen yaa banaana chahte hen yani aap ko bewaqoof banaana chahte hen. Un ka isse zaroor koi bura maqsad ho ga jis ke liye woh aap ko bewaqoof banaane par tule huwe hen. Phir agar kisi ko bewaqoof banana koi zaroori samjhtaa ho to us ke paas akhir isse ko bada aur kia harba ho sakta hai ke woh aap ko apni aqal istemaal na karne ka mashwara de? warna jo koi apni aqal istemaal kare ga woh to kisi ke banaaye bewaqoof ban hi nahin sakta. yahee waja hai baadshahoon ne logoon ko jaan bhooj kar jahil rakha aur un par apne mullah ko musalllat kar diya ta keh woh logoon ko bewaqoof banaate rehen aur hakumat karne waale un ko jaanwarun ki tarah istemaal karte rehen. isi liye baadshahoon ne deegar insaanu ki taraqi ke liye maqsadan aisa kuch bhi kaam nahin kiya jis se insaniyat ko taraqi mile aur log khushhaal hun yaa un main bhai chaara badhe. isi liye malukiyat aur malukiyati mullah insaaniyat ke dusman thehre aur isi waja se aaj ka sarmayadari nizaam bhi insaaniyat ka dushman hai jis ko drust saabit karne ke liye woh log jin ko isse faaida hota hai aidi choti kaa zor lagaa rehe hen. sirf aur sirf quran hi aisi kitaab hai jo insaanu ko insaaniyat sikhaati hai magar in badbakht logoon ne apne apne mufadaat ke liye is ke paighaam ko bhi apni badbakhti ka nishana banaaya huwa hai. isi liye aaj duniya quran ko khud samjhne ke bajaaye doosrun ki bebunyaad baatun ko quran ke naam par phelaa rehee hai aur phir in ghalat baatun ko bunyaad banaa kar khudaa aur insaaniyat ko nishaana banaa rehee hai. isi liye zaroorat is baat ki hai keh khud ko musalmaan kehlwaane waale quran ko khud samjhen aur phir is ka drust paighaam logoon ke aage rakhen warna sab log tabahi aur barbaadi ki taraf gaamzan hen. 3)qurano hadis ko saheeh tarah se samjhne ka saheeh tareeqa pehle samjhayaa ja chuka hai is ko hamesha saamne rakhen. Quran insaanu ke liye khudayee manshoor hai, dastoor hai aur qanoon hai ta keh woh amno salaamti haasil kar saken is duniya main aur aakhirat main apni in koshishun ki wajah se inaamaat bhi paa saken. Quran hi woh wahid kitaab hai jo insaan ki taraqi ki zamaanat deti hai agar log is ke bataaye huwe raaste par chalen. 4)hadis ki zaroorat sirf aur sirf yeh hai keh insaan quran ko is ke maqsad ke liye is tarah istemaal karen jaise Allah ke aakhiri paighambar ne sikhaaya hai apne amal se. is baat ka yeh matlab nahin hai jo kuchh aap ne apne dor ke halaato mahol aur darpesh haqaaiq ko saamne rakh kar kiya woh ham bila soche samjhe usi tarah kar guzren. baat sochne ki yeh hai keh aap ne jo kuchh kiya woh kiya kyun. aap ka un baatun ko karne se kuchh maqsado matlab huwa ho ga, isi liye aap ko jo karna chahiye hota tha woh karte the maqsad ko poora karne ke liye. aap ki baaten aur kaam hamaare karne ke liye nahin the balkeh ham ko yeh sikhaane ke liye the keh insaanu ko jab bhi jaise bhi halato waqiyaat ka saamna ho woh apne aqlo fikar ko istemaal karen quran ki roshni main aur dar pesh halaato waqiyaat ko madde nazar rakhte hue aik laaye amal tayaar karen phir us ke ain mutaabiq iqdaam karen ta keh un ko woh maqsad haasil ho jaaye jo woh haasil karna chahte hen. mehz paghamar ki baatun aur amaal ko maqsad banaa lena islam nahin hai. yeh to islam se dushmani hai keh aap un baatun main waqt zaaya karte rehen jin ko karne ki aap ko zaroorat hi pesh na aaye aur aap woh kaam nahin karen jin ke karne ki aap ko zaroorat ho. kisi nabi ne aisi taleem nahin di keh aap bila kisi maqsad ke bas aise hi amal karte jaayen. mehz naqlen utarna sirf naqalen utarne ki khaatir ghalat baat hai. quran ke mutabiq insaan ka kaam islam ko phelana hai ta keh isse duniya ko faaida pohnche. aise amaal karna jin se islam ke phelaane ke raaste main rukawat ho un se baaz rehna islam hai. islam ko islam ke maqsad ke liye phelaana islam ke bataaye huwe tareeqe se musalmani hai warna kufar yaa jahaalat. 5)sunnat paighambar ki kisi baat yaa amal ko nahin kehte balkeh paighambar ne jo kaha aur kiya islam ko phelaane main us ko kehte hen. is liye ke yeh paighambar ka mission tha. ummati ka kaam hai apne paighambar ke mission ko aage le jaaye na ke besaropaa baatun ke peeche chal pade jaise keh nabi ki naqlen utaarna. paighambar ka kaam ham ko khudaa ka manshooro dastoor dena tha na keh koi cheez ham par apni taraf se musallat karna tha. yaad rakhen haakim sirf aur sirf Allah hai na keh koi paighambar. isi liye dastooro qanoon usi ka chalta hai jo hakim ho har shai par na ke kisi insaan ka chahaye woh nabi hi kyun na ho. tamaam ambiya deegar insaanu ki tarah khudaa hi ke dastooro qanoon ke paband the. kisi insaan ko yeh haq hi nahin keh woh khudaa banta phere. yahee to shirk hai ke log khudaa ke siwaa kisi aur ke dastooro qanoon ke mutaabiq zindagiyan basar karen. jab saara jahan us ka hai to dastooro qanoon kisi aur ka kaise chal sakta hai? is liye sunnat ki koi tabeer bhi motabar nahin jo khudaa ke bataaye hue maqsad ke khilaaf ho yaa qable amal hi na ho. misaal ke tor par agar yeh maan liya jaye ke paighambar ka har qolo fail sunnat hai to sab se pehla sawaal yeh peda hota hai, kon kisi bhi paighambar ke saath tha din raat jo kisi bhi nabi ki aik aik baat sunta raha ho aur nabi ka har amal dekhta raha ho? phir agar koi aisa tha bhi to kia kisi insaan main itni ehliyat hai ke woh kisi aik shakhs ki har harkat aur skoon ko jaan sake aur yaad rakh sake? phir agar aisa koi shakhs maan bhi len ke tha to kia inti zakheem maloomaat ko woh aage pohnchaa sakta tha? yani raviyun par aise kaee sawaalaat uthate hen kyunkeh aisi baaten fitrat ke qawaaneen ke khilaaf le jaati hen jin se is qisam ki baatun ka ghalat hona musallam baat hai. isi liye islam main aisi baatun ki qatan koi gujesh nahin hai. na sirf yeh balkeh aisi baatun ka quran ke maqsad se kuchh bhi taluq nahin hai. doosra yeh keh nabi ke har qolo fail par ummat ka amal karna mumkin hi nahin. is ki wajuhaat yeh hen keh aik to aisa fitrati qawaneen ke khilaaf hai aur doosra in se quran ke maqsad ko haasil karne main koi madad nahin milti balkeh ulta aisi baaten islam ko phelaane ki rah main rukaawat banti hen aur teesra khud quran main aisi baaten batayee gayee hen jo sirf nabi ke karne ki hen ummat ke liye nahin aur chowtha khud nabi se kuch aisi baaten sarzad ho jaati thin jin par nabi ko agah kia jaata tha. yani nabi bi bila iraada ghalti kar sakta hai. yeh sab baaten mil kar ham ko bataati hen keh nabi ke har qolo fail ko sunnat kehna ghalat hai aur sirf wohi baaten aur amaale paighambar ummat ke karne ke hen jin se nabi ke mission ko taqviyat milti hai. jin baatun ke karne se ulta qurani maqsad ko nuqsaan pohnchta hai un se ummat ko behrhaal baaz rehna chahiye. 6)hadis ko parkhane ke liye chand baatun ka khayaal rakhna intahi zaroori hai. 1)hadis ki isnaad yani jin logoon ne baat batayee hai un ka silsila ke kis ne kis se suna waghera. 2)in logoon ka qaable ehtmaad hona jin logoon ne baat batayee hai 3)jo baat batayee gayee hai us ka qable qabool hona mutalqa haqaaiq ki roshni main. agar in main se kisi aik mayaar par bhi koi hadis poori na utre gi to us ko qable qabool aur qaable amal nahin samjha jaaye ga. maslan agar raviyun ka tasalsul mojood na ho yani beech main se koi raavi ghaib ho, ya koi raavi qable ehtmaad na ho yani us ki yadaasht kamzor ho yaa jhoot bolne waala ho, yaa jo baat batayee gayee ho woh qable qabool na ho kisi waja se. maslan aik aadmi ham ko koi baat bataata hai jis main khud usi baat main us baat ki tardeed ho jaaye, yaa woh baat mazaaire fitrat ya maloom shuda haqaaiq ke khilaaf ho. doosre lafzun main jis gawahi main tazaad paaya jaaye ya gawahi aur maloom shuda haqaaiq ke darmyaan tazaad paaya jaaye to woh ghalat saabit ho gayee is bina par. Deene islam mantaqi usoolun aur haqaaiq par mabni hai tabhi to log us ke mutaabiq apni zindagiyan guzaar sakte hen agar chahen. Isi liye deene islam har doosre deen se mutasaadam hai agarche kufar aur islam dono hi deen hen magar dono main takrao hai. aik ghalat hai kyunkeh woh insaaniyat ko nuqsaan aur tabahi ki taraf le jaata hai aur doosra amno salaamti, taraqi aur khushhaali ki taraf. 7)hadis ke mutaliq yeh baat jaan lena bhi zaroori hai keh jo rawaayat khudaa aur rasool ki taraf mansoof ki jaaye ya un ke mutaliq kahee jaaye un ki shaan ke khilaaf na ho, agar hai to woh ghadi hui rawayat hai aur us ko khudaa aur rasool aur deene islam ke dushmanu ne ghada hai. is liye ke khudaa aur rasoon ke peechhe chalne waala khudaa aur rasool ko ghalat andaaz main pesh hi nahin kar sakta. woh musalmaan kesa jo khud khudaa aur rasool ko jaan bhooj kar ghalat rang main pesh kare. is baat ko yaad rakhen jab musalmaan duniya main chhaa gaye to un ke dushmanu ko bhi majbooran musalmaani ka libaas udhna pada magar andar hi andar woh islam aur musalmanu ke khilaaf saazishen karte rehe ta keh kisi na kisi tarah apni shikast ka badla le saken musalmanu main intishaar peda kar ke aur phelaa kar. kyunkeh aik dor main bahot se log islami sultanat main daakhil ho gaye aur musalmaan un ki taleemo tarbiyat achhi tarah se na kar sake is liye khud musalmaan ummat main unhi logoon ke ghalat nazriyaato khayalaat phel gaye jo aaj tak ham logoon main paaye jaate hen. 8)in baatun se maloom ho jaana chahiye keh islam ke naam par ummat main bahot kuchh mojood hai magar woh sab islam nahin hai. yahee waja hai har aik ko har aik ki baat sunani chahiye magar khud main baatun ko jaanchne ki salahiyat peda karni chahiye ta keh koi shakhs jo khud ko musalmaan samjhta hai apni bewaqoofi se islam ko nuqsaan na pohnchaa raha ho ghalat logoon ki madad kar ke. jab tak aadmi qurano hadis ke saheeh maqaam ko nahin jaanta woh fiqh ke saheeh maqaam ko bhi nahin jaan sakta. 9)jis tarah quran islam ki bunyaad hai aur paigambar ka apna aik maqaam hai islam main, yani islam us ka mission hai jo us ko khudaa ki taraf se mila, isi waja se paighambar ki bahot ehmiyat hai keh us ne ummat ko bataaya yeh mera mission hai aur yun is ko poora karne main meri madad karo. woh shakhs jo khud ko musalmaan samajhta hai zaroori hai ke woh is mission ko aage le kar jaane main har mumkin qadam uthaye. islam sirf baatun ka deen nahin hai balkeh quran ke is maqsad ko poora karne ke liye amli iqdamaat karne ka naam hai. yani duniya main amno salaamti khud bakhud nahin aa jaaye gi balkeh is mission par mehnat karne se aaye gi, sirf musalle par baith kar dawayen karte rehne se nahin. musalmanu ko aik kaam karne ke liye diya gaya hai aur jab tak musalmaan us kaam ko karen ge nahin woh kaam ho ga nahin. isi liye khud ham musalmaan kehlwaane waalun ke liye zarori hai keh aik misaali islami riyasat qaayam karen takeh log us ko dekh kar saari duniya ko aisi hi riyasat banaa daalen. ham ko aise logoon se khabadar rehna chahiye jo islam ke thekedar bante hen magar asal main islam ke asal paighaam ko dabaa rehe hen apne nakaam harbun se. ab sawaal peda hota hai jab ham islami riyasat banaaye ge to us ka dastoor kia ho ga aur us ke liye qawaneen kahan se aayen ge. paighambar ke zamaane main paighambar ne sab se pehle quran ko phelaya khudayee manshoor ki hesiyat se phir jab log is par jama ho gaye to un ko munazzam kiya quran par aur riyasat ki bunyaad rakhi aur phir isi quran ke diye ge tareequn ke mutaabiq nabi ne logoon se mashware kar ke apne halaato mahol aur peshe nazar haqaaiq ko madde nazar rakh kar qawaaneen tayaar kiye isi tarah ke banaaye hue qawaneen ko islami shariat kehte hen. is ke baghair islami riyasat ko chalaana mumkin hi nahin hai. isse fiqh ki ehmiyat khud bakhud wazeh ho jaati hai. islami shariayt kisi aik jahil mullah ki zaati pedawaar nahin hai balkeh yeh musalamanu ki mushtarikka asaas hai. ummat mil baith kar apne liye behtar qanoon banaa sakti hai quran ki roshni main jaisa keh khud hamare nabi ne ummat ko sikhaaya tha. 10)ab tak quran, hadis aur fiqh ka maqaam aur ehmiyat waaze ho jaane chahiyen. yani quran khudaa ka diya huwa manshooro dastooro qanoon hai islami riyasat ke liye, hadis woh baaten hen jo ham ko yeh maloomaat fraham karti hen keh nabi aur un ke saathiyun ne apne dor main manshoore khudawandi ko kaise phelaaya, aur logoon ne is manshoor ko milne ke baad kia radde amal zahir kiya, woh kyun, kaise aur kab islami riyasat qaayam karne ko tyaaar huwe aur unhun ne kaise kia kia jiddo johd ki. na sirf yeh balkeh islami riyaasat ke wajood main aane ke bad un logoon ne us ko kaise chalaaya. quran ki roshni aur apne halaato waqiyaat ko saamne rakh kar un logoon ne shariat kis tarah banayee aur phir us par kaise amal kiya. yani nabi ke dor ka islami maashra kaisa tha aur woh log kaise the jin logoon ne woh maashra qaayam kiya. aik tarah se hadis us dor ki akhbaar ki tarah hai jo ham ko is baat ki khabaren deti hai woh dor kaisa tha. zahir hai woh dor amno salaamti ka dor tha. us main amno salaamti ki waja logoon ka quran ke paighaam ko samajh kar us par amal karna tha. agar aaj ke musalmaan bhi aisa karen ge to nateeja aaj bhi wohee nikle ga is liye ke quran insaanu ko diya hi isi liye gayaa tha keh woh agar chahen to qurani maashra qaayam kar len apni behtari ke liye. isi liye quran ne kaha hai khudaa khud qomun ki haalat nahin badalta balkeh khudaa un ko taleem deta hai quran ke zariye keh agar woh chahen to aisa kar len apni mehnat aur mushaqqat se baith kar duayen karne se nahin. jab tak musalman kehlwaane waale quran ko samjhe ge nahin woh kabhi bhi qurani maashra qaaim kar hi nahin sakte. jab tak qurani maashra qaaim nahin kiya jaaye ga quran ke un ehkaam par amal mumkin hi nahin jo quran main islami maashre ya riyaasat ke liye diye ge hen. jab tak musalmaan saheeh islami nizaam qaayam karne ke liye saheeh tareeqe se amal nahin karen ge woh kufar ke nizaam ke mutaabiq zindagi guzaarne ke mujrim rehen ge aur isi par zindagi guren ge aur is ke nateeje main jo kuchh museebaten barpa hun gi un ko sehte rehen ge. Islam ki saheeh shariyat ke nifaaz ke liye islami hakumat ka hona aik lazmi amar hai aur woh us waqt tak nahin aaye gi jab tak musalmaan kehlwaane waale us ko laayen ge nahin. jab tak log islami hakumat qaaim nahin karen ge un ko mullah bewaqoof banaate rehen ge aur yun un ko apna ghulaam banaaye rakhen ge aur yahee waja hai jo molvi islami riyasat aur hakumat ki baat karta hai magar shariyat ka control apne haath main rakhne ki baat bhi karta hai woh mazhabi mullah hai aalime deen nahin hai. is liye ke islam insaan ko insaan ki ghulami se azaad karta hai na keh kisi aik shakhs ko kisi doosre shakhs ka ghulam banaata hai. aalime deen bhi usi shariat ka paband hai jo ummat khud mil baith kar banaaye quran ki roshni main jaise paghambar aur un ke saathyun ne banayee thi. yaad rehe islam main dastooro qanoon ko baala dasti haasil hai na ke kisi shakhs ko agarche ke woh nabi hi kyun na ho. is ki waja yeh hai qanoon khudaa ka chalta hai kisi aur shakhs ka nahin. ulmaye deen ki hesiyat qanoon daanu ki hai jo awaam ko qanoon ki bareekiyun se agah rakh sakte hen magar woh khud qanoon se bala nahin hen aur na woh khud apni apni marzi se qanoon banaa sakte hen. yeh kaam ummat ke danishwarun ke mashware se ho ga jin ki nighahen un tamaam cheezun par hun jin par nazar hona lazmi hai waqt ke taqaazun ki waja se. 11)in baatun se yeh saaf saaf maloom ho jaana chahiye keh aik drust maqsad ko haasil karne ke liye do drust motazaad manshoor nahin ho sakte aur na hi aik riyasat main do matwazi drust motazaad dastoor hi ho sakte hen. Yahee nahin balkeh do drust motazaad qanoon bhi nahin ho sakte. agar koi shakhs yaa geroh kisi riyasat main apni taraf se dastoor banaa le yaa qanoon banaa le riyasat ke khilaaf to woh baghaawat hi ho gi riysat ke dastooro qanoon aur intzamia se. islam main aisi kisi baat ki quran main ijaazat nahin hai aur isi wajah se nahin hai ta keh musalmaan aik maqsad par aik jamaat ki tarah rehen tukrun main na baten. yeh baat samjhni intahee zaroori hai. yahee baat ulemaa aur mullah main farq zahir karti hai. ulema ummat ko jodne ki koshish main lage rehte hen aur mullah apni ijaaradari qaayam karne ke liye ummat ko todne main lage rehte hen. yahee waja hai aaj mullah ki wajah se ummat tukdun main bati hai aur mullah is ko aisa hi rakhna chahte hen. isi ka nateeja hai keh jab tak ham mullah ke peechhe chalte rehen ge aur khud aqal nahin seekhen ge duniya bhar main zaleelo khwaar hote rehen ge. 12) sochne ki baat hai keh agar manshooro dastoor aur shariyat aik hai islami riyasat main to kia ulema main ikhtilaaf ki islam main gunjesh hai? islam main afraad ko apne apne ilm ke mutaabiq apni apni raaye dene ki zimmadari sownpi gayee hai isi liye agar aap apni raaye nahin den ge to ummat isse faaida uthaane se mehroom reh jaaye gi. mumkin hai aap ki raaye par ummat ki behtri ka inhisaar ho. albata aap ko apni raaye us waqt deni chahiye jab is ko drust moqa ho aur aisa moqe logoon ko muhaiya karna intzamia ki zimmadari bhi hai aur intzamiya ke liye zaroori bhi hai ta keh ummat apne masaail se barwaqt bakhabar ho sake aur yun barwaqt zaroori aqdamaat uthaa sake. isi liye na sirf islami riyasat ki intzamia ko kaan aankhen khol kar rakhne hote hen balkeh ummat ke har fard ke liye zaroori hai ta keh islami riyasat aur is main rehne waale musalman har tarah ke androoni aur behrooni khadshaat aur khatraat se achhe tareeqe se barwaqt nipat saken. 13)jis tarah har shakhs ko apni apni raaye dene ka haq hai aur logoon par laazim bhi hai apni is zimmadari ko poora karen bilkul isi tarah jab sab araa ikhathi ho chuken to phir ummat mil kar kisi aik raaye ko qabool kar le jo sab se behtar maloom pade. jab yeh baat teh ho jaaye us ke baad kisi ko ikhtilaaf ka haq nahin hai. is ki waja yeh hai isse ummat main intishaar peda ho ga aur intzamia apna kaam jo us ko diya gayaa hai nahin kar sake gi. yeh yun samjhen ke aap school main apni class main padh rehe hen aur koi aap ko padhne na de class main intshaar peda kar ke. isi liye har kaam ke liye waqt ka muqarar karna zaroori hota hai ta ke maashra araam se apni poori raftaar se khair kharaama chalta rehe. intzaamia aur awaam ko waqt aur qanoon ki pabandi zaroori hai. jab tak log khud apni apni zimmadari poori karne ka ehsaas na karen maashra drust nahin ho sakta aur agar drust ho bhi to kharaab ho jaata hai. 14)in baatun se yeh samjhna mushkil nahin hai keh islam kia hai aur woh kaise kaam karta hai. yahee nahin balkeh yeh bhi saaf saaf maloom ho jaata hai musalmaan asal main kon log hen aur un ko musalmaan kehte kyun hen. musalmaan sirf aur sirf woh log hen jo quran ko samjhen aur us par samajh kar maqsad haasil karne ke liye amal karne yun apni musalmaani ka izhar karen yani islam par amal kar ke dikhayen aur yun islam ki sachayee ki duniya ke saamne apne amal se gawahee den. baaqi sab log zabaani kalaami musalmaan bante hen to bane rehen jo kehte kuchh hen aur karte kuchh aur hen. woh kehte to yeh hen ham amno salaamti ke liye jido johd karen ge ta keh insaaniyat ko farogh mile magar kaam woh woh karte hen jin ka insanu main amno salaamti ka kuchh bhi pehloo nahin hota. quran main hai aamanu wa amilussalihaat yani amano salaamti ke liye koshishen karne waale aur logoon main sulah karwaane waale ta keh un main bhai chara peda ho aur aapas ki dushmanyan khatam ho jaayen. paighambar ke zariye yahee nemat logoon ko di gayee thi, yani logoon ko samjhaa bujhaa kar Allah ki rasi pakadwaa di aur is tarah se un ki aapas ki adawaten khatam karwaa den aur yun aik jamaat wajood main aa gayee jis ne duniya ko amno salaamti ka paighaam diya apne amal se. woh log isi liye hamaare liye aik namoone yaa misaal ki hesiyat rakhte hen aur isi liye un ke khilaaf baaten karna ghalat saabit ho jaata hai. Islam main ijtamayee maashre ki zaroorat aur ehmiyat Har shakhs ke liye laazmi hai keh woh khud ko maashre ki zaroorat aur ehmiyat se aashna kare warna log aap apni zindagiyan tabaho barbaad karte rehen ge. zara sochen to sahi keh agar khudaa ne kitaben aur paighambar hi na bheje hote to insaaniyat ka kia haal hota agar paighambarun aur kitabun ke aane ke baad bhi yeh haal hai? paighambarun ko kia zarorat thi ke woh har aik ke paas jaa jaa kar us ki tawajo maashre ke sudhaarne ki taraf dilaate? isi liye kyunkeh jab tak maashra achha banaane ka logoon main ehsaas peda na kiya jaaye log maashra par koi tawajoh hi nahin dete aur yun maashra kabhi bhi drust ho hi nahin sakta tha. quran main jaga jaga yahee bataaya gayaa hai apne maashre ko aik achha maashra banaao sab mil kar. yahee wajah hai islam aik nazriya hai jis ka bunyaadi maqsad insaniyat ko amno salaamti ki bunyaad par ikatha karna hai ab aap sochiye maashra drust kaisa ho sakta hai logoon ko aik nazriye par ikatha kiye bagher jo qable amal bhi ho? isi liye logoon ko aise nazriye ki zaroorat hai jo un ke tahafuzati taqaze poore kar sake yani un main namunaasib ikhtilafaat ko khatam kar sake. phir zindagi main aap jo kuchh bhi karna chahte hen us ko maqsad ke tor par lena padta hai aur us ke liye usi darje par mehnat se bhi kaam karna padta hai jisse woh kaam ho jaaye warna maqsad kabhi bhi poora nahin ho sakta na kiya jaa sakta hai. quran main aata hai aamano aur aamiloo saalihaat. is ka yeh matlab nahin hai keh aap namaazen padhen aur roze rakhen bas yeh naiki ho gayee. is ka asal maqsad yahee hai keh maashre ko amno salaamti waala banaane ki koshish karen aur aise kaam karen jin se logoon ki aapas ki nachaaqiyan door Karen jin ki wajah se un main tafreeq peda ho gayee hai. jab ham har tarah ki naachaaqiyan logoon main se door kar den ge to logoon main achhe taluqaat ko phir se bahaali ko moqa mil jaaye ga aur yun un main aapas main bhai chaare ki fazaa peda ho jaaye gi aur dushmani khatam ho jaaye gi. doosre lafzun main amno salaamti ki rah main jo bhi rukawaten hen un ko door karna hai maashre ki islaa main madadgaar saabit ho sakta hai warna hamaara sab kiya dhara reh jaaye ga. paighambar logoon ko mazhabi wahmo gumaanun aur tohmaat se nikaalne ke liye aate rehe hen ta keh khudaa se taleem haasil karne ke baad doosrun ko taleem den keh woh kaise apni zindagiyan jannat banaa sakte hen aik achha insaani maashra qaayam kar ke. agar maashre ki drustagi ko darmyaan se nikaal den to achhe amaal ka tasawur bajuz tohamaat parasti ke kuchh bhi nahin rehta jis main insaan ki kuchh bhi bhalayee sire se hai hi nahin. yahee wajah hai quran ki roshni main ibaadat is ke siwaa kuchh bhi nahin hai kek log khudaa ke manshooro dastoor aur qanoon ke mutaabiq zindagiyan guzaaren. aap dekh to rehe hen keh agar manshoor achha na ho yaa dastoor achha na ho yaa qanoon achha na ho yaa un ko theek se samjha na jaaye yaa un ko theek se istemaal na kiya jaaye to insaaniyat kahan tak mutasar hoti hai. yahee wajah hai woh manshooro dastoor quran rad karta hai jo naa-hamwaariyun yani tabqaati taqseem peda karne par mabni hen aur isi liye har woh qanoon quran ko qaable qabool nahin hai jo naa hamwariyun ko taafuz de keh isse insaaniyat ka beda gharq ho jaata hai. issi liye aap ko maashre aur manshooro dastoor aur qanoon ki ehmiyat ko jaanana laazmi hai ta keh aap drust manshooro dastoor aur qanoon ka ehsaas kar saken aur phir us ko istemaal main lane ki koshish kar saken logoon ko samjhaa bujhaa kar. ehtjaaj bekaar hai agar aap ko malom hi nahin aap isse haasil kia karna chahte hen yaa kharaabiyan kahan hen aur yeh sab kon peda kar raha hai aur kyun. Lihaaza apni jahaalat ko door kijiye ilm seekh kar woh ilm jo aap ko zindagi ki mehroomiyun aur zulmo sitam se nijaat de sakne ki ehliyat rakhta ho agar aap us par amal karen. islam is ke siwaa kuchh bhi nahin hai keh insaaniyat apna woh khudayee raasta paa le jo is ki taraqi aur khushhaal ka zaamin hai hamesha ke liye. Islam main ITAAT, ITIBAA, TAQLEED aur IJTIHAAD ki zaroorato ehmiyat 1)Lafze itaat ka maada TWAA, WOW aur AIN hai, is ke bunyaadi maani ahamahangi aur itifaaq ke hen, yani kisi baat se itifaaq karna yaa hamkhayaal hona. Misaal ke tor par jo koi islami nazriye ke saath mutafiq ho us ko musalmaan kahen ge. Lafze itaat nazriyaati saath ke liye boola jaata hai yaa nazriye ko qabool kar lene ke liye. 2)Lafze ITIBAA ka maada TAA, BAA aur AIN hai. Is ka bunyaadi maani bhi saath dene yaa saath chalne ke hen. Itaat aur itibaa main farq yeh hai keh aik khayaali saath hai aur doosra amli, yani qadam se qadam milaa kar chalna. Itibaa amli tor par kisi ki madad karna hai kisi maqsad ko haasil karne ke liye. 3)Lafze TAQLEED ka maada QAAF, LAAM aur DAAL hai, is ke bunyaadi maani band yaa patte ke hen jis ke zariye cheezun ko baandh ke rakha jaaye ta keh woh idhar udhar bikhren nahin. jaise paani ko band baandh kar yakjaa rakhna. kisi jaanwar ko gale main rassi baandh kar idhar udhar bhaagne se roke rakhna waghera waghera. 4)Lafze IJTIHAAD ka maada JEEM, HAA aur DAAL hai, jis ka bunyaadi maani koshish karne ke hen maqsad tak pohnchane ke liye. Islam main in ilfaaz ka istemaal is maqsad ke liye hai keh logoon ko maloom ho sake woh islam ke maqsad ke liye kis tarh amal pera hun takeh woh is maqsad ko paa saken. Islam ka maqsad us waqt tak poora nahin ho sakta jab tak log ikathe nahin hote aur logoon ko ikatha karne ka maqsad yeh hai ke woh mil kar qadam uthaayen islam ke maqsad ko poora karne ke liye. Ab log mil kar tabhi qadam uthaayen ge agar woh kisi baat par itifaaq Karen ge. Isi liye islam ke maqsad par itifaaq karne waalum ke liye zaroori hai woh taqleed se kaam len aur itibaa Karen quran ka us ke bataaye huwe maqsad par itifaaq karne ke liye. Isse pehle ke log mil kar koi kaam Karen un ke liye zaroori hai baat ko aik doosre ke saamne rakhen aur aik doosre se is ko achhi tarah se samjhen apni apni soch samajh se kaam le kar phir jis kisi ki bat maqsad ko haasil karne ke liye sab ko bhali lage quran aur haqaaiq ki roshni main us par jatha band ho jaayen aur kaam shuru kar den aur us waqt tak na ruken jab tak kaam mukammal na ho jaaye yani baat apne nateeje par na pohnche. Haan apni poori kaarguzaari par hamesha nazar rakhe rahen ta keh agar kahen se koi ghalti nazar aaye to us ki bar waqt drustagi ki jaa sake. Itaat ka yeh maani nahin hai keh aap kisi ke hokam ki tameel Karen khwa woh ghalat hi kyun na ho. Isi tarah itibaa ka bhi yeh matlab nahin hai keh aap kisi ka saath dete jaaye chahe woh ghalat simt hi kyun na le jaaye. Yun hi taqleed ka bhi yeh mani nahin hai aap jaa bajaa ikhtilafaat peda karte phiren aur sab aik doosre se monh charaaye idhar udhar bikhar jaayen aur karne waala kaam dhare ka dhara reh jaaye. Yani na bemaqsad andhi itaat darkaar hai kisi se islam ko na andhi itibaa aur na andhi taqleed. Aise log khud ko musalmaan kahen to kahen woh khudaa ke deen ke saath har giz nahin hen balkeh tafarqa daalne waale hen jin ka samjhaane ki zaroorat hai. Islam ka maqsad wohee poora kar sakta hai jis ko maloom ho islam kia hai aur us ke liye kia karna ho ga aur kaise waghera waghera. Islam ka jahil logoon se koi taluq waasta nahin hai. Is liye jo log saheeh maanu main deen par chalna chahte hen un ko quran ke paighaam ko achhi tarah samajhne ki koshish karni chahiye ta keh woh maqsad ko samjhen aur us ko haasil karne main lag jaayen. tafarqa baazi se qowmne tabaho barbaad ho jaati hen. is ki waja yahee hai log miljul kar kaam karne ke qaabil nahin rehte balkeh aik doosre ki rah main rukawaten ban jaate hen aur yun taraqi yaa to ruk jaati hai yaa us ki raftaar bahot hi kam ho jaati hai. From all this explanation it is very easy to see that quran acts as a point of reference for a people who claim to be muslims therefore they ought to be consistent with the quran ideologically and also must follow it in their actions but be united in following it as a people so that the goal or mission set by the quran becomes accomplished. Points to note 1) Muslims cannot be one ummah ideologically if they fail to accept the quran as sole ideological basis for themselves. 2) Muslims cannot be one ummah if they fail to carry out their commitment to quranic ideology even if they accept the quran as the sole basis for their ideology. 3) Muslims cannot be one ummah unless they see the need for conformity and unity and devise a sensible mechanism to achieve this unity ideologically and in taking any actions for accomplishing the mission or goal ie islam=peace. Taqleed in islam is not about each person heading his own way or each group of people heading in their own way. That spells the end of family, group, company, community, country whatever people think they should be united for eg to be an ummah. Individuals are free to think each and everything in islam but they must bring their thinking to each other's attention through gatherings of various levels for consultations and then become one on basis of the idea that is thought of as the best and follow it through together as one people ie no division after ummah has decided on that matter with an eye on the outcome of the course of action for correction if need be by having a method in place ensuring fulfilment of the set purpose all the time ie no negligence.


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