Islam Main Quran, Hadis Aur Fiqh Ka Asal Maqaam Kia Hai?

[Mughal1]

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. deeen 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 zaid zarorten hen aur un zaroortun ko poora kiye baghair ya to insaan ke wajood ko barqraar rakhna mumkin hi nahin ya phir insaan ki zindagi aisi khushgwaar nahin ho sakti jitni 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 aur qanoon ya tareeqe ke poori karen ge to dunia 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.[DOUBLEPOST=1354437632][/DOUBLEPOST]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 dorayen 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 to 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 ke istemal drust tareeqe se nahin karen ge to khudaa ki yeh duniya insaanu ke liye khabi bhi kahanum se kam nahin ho gi.

isi liye intahayee zaroori hai log quran ko woh ehmiyat den jo is ko deni chahiye aur is ko usi tareeqe se samjhe jis maqsad ko poora karne ke liye yeh di gayee hai warna duniya main kabhi bhi amno skoon mumkin hi nahin ho ga.

 

[Mughal1]

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 nahin hai. yeh to aisa hi ho ga aap aik abhi peda huwe bache ko koi kitaab de den padhne ke liye. yahee waja hai quran ko un logoon se samjhne ki koshish karna jin ko maloom hi nahin mulak chalaane ke liye kia kia maloomaat honi chahiyen waqt ko zaaya karna hai. 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 aik pehli jamaat ke pachhe ko taleem dene ke liye shuru hi se university ke professor ke paas bhej deni kon si aqalmandi hai jis ko abhi 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 ho ko 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. khud ko is qaabil banaana hota hai keh aap drust aur ghalat baat main tameez 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 ham ko 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 se zabaane aisi bhi hen jin main bahot se zaroori ilfaaz hi nahin hen jis ki waja se qawmen 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 jaante hi na hun achhi tarah to woh quran ko kia samjhen ge?

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 mashrat 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 woh aap kar len ge agar aap ko us 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 ki motivation maqsad ki waja se hoti hai aur jis baat main aap ko kuch bhi maqsad nazar nahin aata woh aap nahin karte kyunkeh us se 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 ya nuqsaan se bachne ke ehsaas se. jab tak ham ko yeh ehsaas 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.[DOUBLEPOST=1354442709][/DOUBLEPOST]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 zarooray is baat ki hai ummat ke ikhtilafaat khatam karne ki koshish ki jaaye ta keh musalman phir se aik taqatwar qawm ki hesiyat se duniya ke saamne aayen aur islam ko duniya ke tamaam zindagi guzaarne ke raaste par foqiyat haail ho jaaye.

 

[Mughal1]

islam main quran ki 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 baikhtayaar 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. kisi bhi program par amal us waqt tak mumkin hi nahin jab tak us ko achhi tarah se samajh na liya jaaye. 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 zimmadari di gayee hai kuchh kaam karne ki khudaa ki taraf se. 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 woh khudaa ka karinda hai, agar us ke kaam waise nahin jaise khudaa ne bataaye hen to us ka dawa jhoot hai. kisi shakhs ka koi kaam drust hai ya ghalat is ka pata do baatun se chalta 1)us ka maqsad aur 2) us ka nateeja. 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 insaanu 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 zimmadari 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 pohnchaaye aur aik aisa maashra qaaim karne main aik doosre ki madad karen jo qurani 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 den. 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 se rehe hen. quran ke mutaabiq jab log munazzam ho jaaye ge 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 achh 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 balkeh har aik ko doosre 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 hise ka kaam kar ke aik doosre se monh charaah kar bhaith jaaye to kia hasail?

6)in baatun se pata chal jaana chahiye ke quran ka tableegh se kia matlab hai. jihaad ka kia mani hai, yani islam ka saheeh paighaam logoon tak pohnchaana aik 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. 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 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 aap ko maloom ho gayaa ho ga 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 izat 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 aik doosre ko dabaa kar rakhne ki koshish karte rehen ge aman qaaim hi nahin ho sakta. aman ke liye zaroori 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 insaaani 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. isis liye yahee sharaait bunyaad hen islami shariay 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 paaye 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.[DOUBLEPOST=1354534447][/DOUBLEPOST]Islam main hadis ka maqaam aur ehmiyato zaroorat

 

[Mughal1]

Islam main hadis ka maqaam aur 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 yeh na hun to phir insaan ka hona ya na hona aik baraabar hai.

2)doosri sab se aham cheez insaani ilm hai jo insaan duniya 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 bedaar hoti hai to woh kisi aur ilm ki talaash main nikalta aur ilm khudaa ka ilhaam karda hota jo us ko woh baaten bataata hai jo khud us ko apne zindagi ke tajarbaat se haasil nahin hop sakta. albata aisa ilm us ilm ke khilaaf nahin ho sakta 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.

4) kyunkeh quran ka maqaam aur ehmiyat pehle hi batayee jaa chuki hai yani woh insaanu ke liye khudayee manshoor aur dastoor hai amno salaamti ki zindagi guzarne ke liye lihaza ab hadis ka maqaam samjhna bhi bahot hi aham baat hai.

5)jis tarah quran haakime jahaan ka dastoor 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 qaaim kiya. 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 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 hen quran main ambiya ki kahaniyan baar baar dohrayee gayee hen ta keh log un se sabaq seekhen aur apni zindagiyan usi tarah bahtar se bahtar 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.

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 ke aisa karne main apne mufaadaat nazar aate hen apne ahmaq pan ki waja se.

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 zair karne ki koshish karta hai. misaal ke tor par aik bache ko aik jawaan aadmi bewaqoof banaa kar bhi apne zaire saaya laa sakta hai aur zor se bhi. agar kisi ko bewaqoof banaa kar apna matalab 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 liya aur yun in logoon ne baashahat apne haath main kar li aur ab yeh jis ko chahte jis mulk ka chahte baadshah banaa dete aur khud baadshoon par hakumat karte. aap ne isaayat ke popun ke mutaliq suna ho ga yaa tareekh main pada bhi ho ga. albata phir aik aiasa dor aa gaya keh taaqat na baadhoon 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?

6) jab samayadari nizaam apni mot aap mare ga to islami nizaam aaye ga. is ki waja yeh hai jis tarah baadshoon ne apni baashahi paki karne ke liye qanoon banaaye the isi tarah mullah ne bhi apni mullaiyat paki karne ke liye qanoon banaye 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 bunaad na banaaya jaye ga duniya main amno qaaim hi nahin ho sakta. 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 taleemaat ko maan len. is ke baghair insaniyat ke paas koi raasta hai hi nahin.

in baatun se aap ko achhi tarah maloom ho gaya ho ga insaaniyat kis taraf jaa rahee hai aur kyun. in baatun se yeh bhi achhi tarah aap ko maloom ho gayaa ho ga 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 aut yeh log aaj bhi wohee kaam kar rehe hen. 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 rehe 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 sadaar 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 bilaakhir 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 umaat 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 sahee 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 chhaiye. 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 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 ssfar 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 sahee maan liya jaaye aur baaqi par us waqt tak tawaqaf kiya jaaye jab tak woh sahee 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.[DOUBLEPOST=1354563828][/DOUBLEPOST]islam main fiqh ki ehmiyat.

 

[Mughal1]

islam main fiqh ki ehmiyat.

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 aa saktin. isi liye qurano hadis se mutalqa malumaat bhi haasil karni padti hen aur phir un par ghoro fikar karne se woh samajh aat 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 baaten mat suniye jo aap ko bewaqoof banaana chahte hen. aakhir kisi ko bewaqoof banaane ke liye ise se bar kar aur kia harba ho sakta hai ke us ko aqal istemaal karne se roka jaaye warna jo koi 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. isi liye baadshahoon ne deegar insaanu ki taraqi ke liye maqsadan aisa kuch bhi 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 drust saabit karne ke liye woh log jin ko ise 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. isi liye aaj duniya quran ko khud samjhne ke bajaaye doosrun ki bebunaad baatun ko quran ke naam par phelaa rehe hen aur phir in ghalat baatun ko bunyaad banaa kar khudaa aur insaaniyat ko nishaana banaa rehe hen. isi liye zaroorat is baat ki hai 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 bayaan ho 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 waja se inaam bhi paa saken.

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 tha jo aap jo karna chahiye hota tha karte the. 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 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 kar rehe hen jin ko karne ki aap ko zaroorat pesh hi nahin aayee aur aap woh kaam nahin kar rehe jin ki aap ko zaroorat hai. kisi nabi ne aisi taleem nahin di keh aap bila kisi maqsad ke bas aise hi amal karte jaayen. quran ke mutabiq insaan ka kaam islam ko phelana hai ta keh ise duniya ko faaida pohnche. aise amaal karna jin se islam ke phelaane ke raaste main rukawat ho un se baaz rehna islam hai.

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. 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 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 jahan us ka hai to to dastooro qanoon kisi aur ka kaise chal sakta hai? is liye sunnat ki koi tabeer bhi mutabar 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 the din raat jo kisi bhi nabi ki aik aik baat sunta raha aur amal dekhta raha? phir agar koi aiasa 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 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 fitrai 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 chotha 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 nusaan 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. agar in main se kisi aik mayaar par bhi koi hadis poori na utre gi to us ko qable qabool 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 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. deen rational aur haqaaiq par mabni hota hai tabhi to log us ke mutaabiq apni zindagiyan guzaarte hen. albata har deen doosre deen se mutasaadam hota hai isi liye kufar aur islam agarche dono deen hi hen magar dono main takrao hai. aik ghlata hai kyunkeh woh insaaniyat ko nusaan aur tabahi ki taraf le jaata hai aur doosra amno salaamti ki taraf.

7)hadis ke mutaliq yeh baat jaan lena bhi zaroori hai 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 peeche chalne waala un 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 phelaa kar. kyunkeh aik dor main bahot se log islami sultanat main daakhil ho gaye aur musalmaan un ki taleem 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 ke baare 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 qaaim karen takeh log us ko dekh kar duniya ko aisi riyasay 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 riyasat ki bunyaad rakhi aur dastoor quran ko banaaya 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. ise fiqh ki ehmiyat khud bakhud waze 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.

 

[Mughal1]

10)ab tak quran, hadis aur fiqh ka maqaam aur ehmiyat sab par waze ho jaani chahiye. 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 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 qaaim 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 maasgra qaaim 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 qaaim kar len. 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 chaen to aisa kar len. 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 qaaim karne ke liye saheeh tareeqe se amal nahin karen ge woh kufar ke nizaam ke mutaabiq zindagi guzaarne ke mujrim rehen ge. Islam ki saheeh shariyat ke nifaaz ke liye islami hakumat ka hona aik lazmi amar hai.

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. 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 maloom ho jaana chaiye keh aik riyasat main do matwazi dastoor nahin ho sakte aur na do matwazi qanoon ho sakte hen. agar koi shakhs yaa geroh kisi riyasat main apni taraf se dastoor banaa le qanoon banaa le riyasat ke khilaaf to woh baghaawat gi riysat ke dastooro qanoon aur intzamia se. islam main aisi kisi baat ki quran main ijaazat nahin hai aur isi waja se nahin hai ta keh musalmaan 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 qaaim karne ke liye ummat ko todne main lage rehte hen. yahee waja hai aaj mullah ki waja 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 rehe ge.

12)agar dastooro 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 ise faaida uthaane se mehroom rehe 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 ke liye zaroori hai ta keh ummat apne masaail se barwaqt bakhabar ho sake aur yun barwaqt zaroori aqdaam uthaa sake. isi liye na sirf islami rioyasat ki intzamia ko kaan aankhen khol kar rakhni hoti 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 ka achhe tareeqe se muqaabla kar 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 raaye ikhathi ho chuken to phir ummat mil kar kisi aik raaye ko jo 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 yeh ise 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 padh 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 raftaar se khair khrama chalta rehe. intzamia 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 amal karne ka izhar bhia karen aur us par amal kar ke dikhayen bhi. baaqi sab log zabaani kalaami musalmaan hen 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 se insanu main amno salaamti ka door ka bhi waasta 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 bahi 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. 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.

 

[shizz]

bhai ye itna sara kon parhega or woh bhi roman urdu mai????