Prophet as pride and innovation

ab sawal yeh hai ke kya paygambar hamara pride hai, hamara honour hai? to sawal yeh hai ke Quran mein kahan likha hai? hadees mein kahan bataya gaya hai? hadees mein hai ke "man assa fi amrina jo cheez islam mein na ho aur koi innovation ke tor par shamil kare to woh rejected hai, rejected." to yeh concept rejected mana jaye ga, radd radd radd kar diya jaye ga. kyun? Quran mein is ke bar aks yeh hai: "laqad kana lakum fi rasoolillahi uswatun hasana,

laqad qaalakum fi rasool Allah hasan al-hasan. rasool Allah ke liye tumhare behtareen model uswa hai. uswa ka matlab model hai. to rasool Allah hamare liye model hain, hamare liye pride nahi hain. pride ka concept bilkul jahili concept hai, baseless hai. Islam mein koi aisi haqeeqat nahi ki, innovation hai. innovation: laqad qaalakum fi rasool Allah hasan al-hasan. to agar aap rasool Allah ko model manen to is se kya hoga? follow karne ka maza aa jayega, follow karne ka. ab pride manen to ladne ladne ka maza aa jata hai. yeh sara

raaz to yeh bohat zyada sochne ki baat hai, yeh koi saada baat nahi hai, yeh bohat zyada sochne ki baat hai. is par maine ek maqala likha hai, is mein maine yeh dikhaya hai ke yeh tasawwur jo hai, sat rasool ka jo tasawwur hai, yeh musalmanon mein do sau saal ke baad aaya hai, is se pehle nahi tha. yani kab aaya hai? jab Muslim empire qaim hua, musalmanon ki bari bari saltanatain qaim huin. to is dauran mein jo tha culture, woh tha al-nas ala deen malokain. log badshah ke mazhab par hote hain. jaise aap jante hain ke European badshah tha Constantine, woh jab Christian ho gaya to sara Europe Christian ho gaya.

Constantine first jab Christian ho gaya to sara Europe Christian ho gaya. is zamane mein yahi hota tha: raja, badshah, sardar, jis mazhab ko ikhtiyar kare, sab log isi mazhab ko lete hain. to jab Muslim empire qaim hua to mass conversion hua, mass conversion. ab yeh mass conversion hua jo hua tha ke beshumar log Islam mein dakhil ho gaye, to un ki tarbiyat nahi ho saki, education nahi ho saki. to pichle khayalat ko le kar ke unhon ne Islam mein dakhil kar diya.

is tarah ki cheezen jo hain, yeh kya hain? Islam, Aisha, Afghan Islam hain. yeh yani jahili zindagi jo un ki thi, pehle ki zindagi, is mein jo baton ko mante the, woh to taleem, taleem hui nahi, tarbiyat hui nahi, bas kalma padh liya, kalma padh ke Islam mein dakhil ho gaye. mass conversion ka matlab yeh hota hai to pichli baton ko unhon ne Islam mein interpret kar diya, sirf naam badal kar. to blasphemy ka concept Christian concept hai. is Christian concept ko ek Arabi lafz bol kar ke, sat ka lafz bol kar ke Islam mein dakhil kar diya.

jaise India mein aap dekhte hain ke yahan bhi mass conversion hua. to bohat si cheezen jo yeh log pehle jo un ki aadaten thin, jo rivaj the, is ko Islam mein dakhil kar diya. unhon ne isi ko to bidat kehte hain. bidat kya hai? is liye rasmon ka Islamization hai. to yeh kuch bhi is ki harkat nahi hai. Islam mein ek kitab likh ke, ek woh God belief, unhon ne dikhaya ke Islam thought crime ko manta hai.

yeh bilkul baseless baat hai. harghiz Islam mein thought crime nahi hai. yani mujarrad sochna yeh jurm hai, harghiz aisa nahi hai. aap azaad hain, jo chahen sochein, azaad hain, jo chahen bolein, azaad hain, jo chahen kitab likhein. haan, agar aap kisi ko physical harm pahanchayen ge, kisi ka baal chheen en ge, kisi ke hath paon toden ge, to woh hai capital punishment ban jayega. woh, woh, woh, woh, woh punishable, punishable crime ban jayega. yeh hai Islam.

ab ek aur pehlu se sochein, dekhein, Islam mein jo Quran mein ek ayat hai, is mein bataya gaya hai ke sirf do bunyadain hain: ek revelation, ek reason. do hi base hain jo insaan yeh ukhra sakta hai: ya revision ya reason. to is zamane mein aap dekhiye ke revision ka ka stand hai aur reason ka ka stand hai. jaisa ke maine bataya, quran mein islam mein jo stand hai is maamle mein, woh yeh hai ke chunke insaan ko is dunya mein test ke liye rakha gaya hai, yeh dunya darul-imtehaan hai, is liye laazman is ko azaadi haasil rahegi.

is waqt tak jab tak kisi ka maal na chhene, kisi ko physical, physical mein injury na kare, kisi ki kisi ko nuqsaan na pahunchaye, tab tak is ko azaadi rahegi. aap naseehat kar sakte hain, aap daleel de sakte hain, aap tableegh o dawat kar sakte hain is ke upar. bas is se aage kuch nahin. to nahin manta to na manta. yeh stand hai islam ka, yaani reveal religion ka stand hai. achha, ab secular jo civilization hai, is ka kya stand hai?

is ka bhi stand yahi hai, is ka stand bhi yahi hai ke freedom of expression jo hai, woh human rights mein shaamil kiya gaya hai. united nations ka jo charter hai, jo 1948 mein is ko saari qaumon ne is pe sign kiya tha, yeh kehte hain "universal declaration of human rights". to sab ne is pe sign kiya tha. is mein freedom of expression ko absolute right ke taur par maana gaya hai. to reason ke aitbaar se bhi woh absolute right hai aur mazhab ke aitbaar se bhi absolute right hai. aap is ko abalish nahin kar sakte, aap koi right nahin hai is ko abalish karne ka.

aap ka agar ikhtilaaf hai to aap kitaab likhiye, article likhiye, statement dijiye ya ja ke samjhaiye, is ko maar nahin sakte aap. achha, doosri baat is mein bohat important baat yeh hai ke musalman yeh kehte hain ke "to help with your freedom of expression". lekin yeh saada baat hai, yeh aap ko munaafiqat tak le aati hai. munaafiqat tak, munaafiqat. is ka jo end result munaafiqat hai, woh kaise hai? jo log yeh kehte hain ke freedom of expression absolute right hai insaan ka, woh kaun log hain?

western nations hain. in ki daleel kya hai? is ko samjhiye. in ki daleel yeh hai ke dunya mein jab azaadi nahin thi to koi taraqqi nahin thi. jab azaadi, azaadi nahin thi to koi taraqqi nahin thi. misaal ke taur par dekhiye, roman empire dunya mein do hazar saal tak tha, 2000 years. lekin tareekh batati hai ke in do hazar saalon mein koi scientific development nahin hua kyunke woh har nayi cheez ke mukhalif the. dekhiye, yeh jo emperor jo hota hai, yeh king hota hai, is ka hamesha ek hi cheez ka, ek hi cheez ka saza concern hoti hai ke is ke khilaaf koi riot na ho, bas koi is ke empire ko koi khatra na bane.

to har nayi cheez ke khilaaf hote hain. woh woh samajhte hain ke bhai jo hai wahi rahe. chunaanche yeh bataya jata hai ke roman faujen jab greece mein dakhil hui thin, younan mein, to wahan par ek koi plaster tha jo zameen par baitha hua mathematic ka ek problem solve kar raha tha. aap jante hain, is zamane mein kaghaz waghera bohat zyada nahin hua karta tha. to woh zameen par saaf bara hamwar zameen par baitha hua ek mathematics ka problem solve kar raha tha, likh likh raha tha.

to jab alia dakhil hui to jante hain kya hua? us ko talwar maar ke upar gardan se is ka sir juda kar diya gaya kyunke woh ek naya kaam, ek naya kaam kar raha tha. badshahi daur mein, jo ke french revolution se pehle saari dunya mein tha, badshahi daur mein nayi cheez ke sakht mukhalif hua karte the. woh khud islam ke zamane mein bhi yeh halat qaim thi. misaalan dekhiye, makki daur mein jo waqiyat hue, is mein se ek waqia yeh hai ke qabail arab jo thay, woh kaba ki ziyarat ke liye mukhtalif ilaqon se aya karte thay har saal.

ek saal aisa hua ke jab qabail aaye, phir us ke baad gaye wahan par tablegh ke liye, quran logon ko batane ke liye. toh is mein ek qabila tha, uska naam tha banu shaiyban. us ke paas aap gaye toh aap ne quran sunaya, un ko is tauheed ki baat batai. jo sardar jo tha, woh mutasir hua, woh us ko aap ki baatein achi lagin lekin us ko mana nahi kyun? us ne daleel yeh di thi.

aap woh kitab hamare paas hai, mujhe jahan bhi dekh sakte hain, aap ke hum hum jahan rehte hain, woh arab ki woh sarhad hai jo iran se milti hai. hum irani badshah ki sarhad par rehte hain aur irani badshahon se hamare muahde hain. us ne is mein kaha tha ke badshah log is ko pasand nahi karte ke koi nai cheez introduce ki, koi nai cheez ikhtiyar ki jaye, koi nai cheez ikhtiyar ki jaye. toh aap ki cheez jo hai, ek nai cheez hai. yani duniya jo hai, woh yani yani jo duniya ka jo is waqt culture hai, woh sikh culture hai.

aap tauheed culture un ko pesh kar rahe hain, jo ek nai cheez hai. toh us ne kaha ke shahan kisra jo hain, is ko pasand nahi karenge. yeh us yeh us mein kaha tha: "mamma qatal al muluk". yeh woh cheez hai, yeh yeh ek nai cheez hai, is liye badshah log is ko pasand nahi karenge. is liye mein is ko ikhtiyar nahi kar sakta.

toh woh zamana jo tha ke ikhtilaf e rai, distant, alag koi rai rakhna, yeh bilkul shajar mamnooa tha, forbidden tha. is liye science ko koi taraqqi nahi hui. europe mein is ke khilaf tehreekein uthi hain, bade bade log paida hue aur takra hua. ek taraf badshahon se takra hua, doosra church se hua kyun ke church bhi bohat zyada is ka yani taqatwar bana hua tha. ek zamane mein church pure europe ko dominate karta tha. agarche badshahatein thin, agarche mulkon mein badshah hua karte thay, lekin church ka zabardast domination tha un ke upar.

toh church church bhi sakht khilaf tha kisi nai cheez ke. toh zabardast takra hua europe mein. aap denisan ki history padh lijiye, denisan ki history. mein aap ko sirf do kitab ka hawala deta hoon: ek badshahon se takrao ka aur doosra church se takrao ka. badshahon se takrao ki kahani aap janna hai toh aap padhiye: russo ki kitab "social contract". social contract, jis ka pehla sentence hai ke "man was bald free but I am see by I see him in chains".

toh badshahon se zabardast takra hua, yahan tak ke badshahat khatam hui. pehle france mein, us ke baad pure europe mein. tab wahan par azadi aayi, tab science ki taraqqi shuru hui. yeh mamla church ke sath pesh aaya. church se zabardast takra hua. church ne galileo ko aur bohat se logon ko bilkul zabani kar di hui thi. toh aakhir kar yeh yani woh log jeete aur church ko unhone ek chote se raqbe mein rehne par majboor kar diya. agar aap itli jayen to wahan par aik bohat hi chotay sa raqba hai, bohat chota, jis ko kehte hain "vaitikan".

vaitikan hamare dili ke college se bhi chota hai. bas isi mein church ki baat, church ka sara mamla hai. baqi sari sara europe is se yani bahir hai, is se azaad hai. is ki kahani aap janna chahen to is ki aap parh lijye: "draper" ki kitab "confident between science and religion". to aik taraf badshahon se takrao hua aur badshahon ko un set kiya gaya aur democracy duniya mein aayi. democracy doosri taraf church ko un set kiya gaya, is ko vaitikan mein yani un ka mahsoor kar diya gaya aur phir logon ko azaadi mili. is ki kahani aap dekh lijye: "confident between science and religion". "draper" ki kitab. to yeh europe ki sab baton ko aik aik is tareekh europe ne banayi hai aur is ke baad taraqqi hui.

jadeed taraqqi ka jo scientific development, is ko hum kehte hain, isi ke baad hui. is sari taraf ka western civilization, modern progress, jo kuch bhi hai, wo hua. yani europe ke in qaumon ne bohat hi yani aik naya daur paida kiya hai. misal ke tor par dekhiye, aik misal lijye aap ke qadeem zamanay mein duniya chaar cheezon ko manti thi: yani meter, plant, animal. bas yani aik three dimensional world mein thi duniya hazaron saal se. maghrib ne kya kiya ke meter ko harkat de di, harkat yani moving me

ter wajood mein aaya. moving meter, yeh jo hawai jahaz hai, yeh jo boatr hai, yeh jo masheenain hain, yeh jo mobile hai, yeh telephone, yeh sab kya hai? moving meter hai. yeh communication, jo age of communication kya hai? yeh moving meter hai. to three dimensional world ko unhon ne four dimensional world mein pohncha diya. kesi ajeeb baat hai! ab duniya jo hai, meter, plant, animal aur aik moving meter, aik aur daur, is se itni sari taraqqi hui.

ab ab jo musalman yeh hain jo shorol kar rahe hain, to ab dekhiye in ka mamla ke shorol karne ke bawajood wo sari amenities ko istemal karte hain jo inhi qaumon ne banayi hain. jitni taraqqiyat hain, jitne jo modern amenities hain, jitni bhi shandar ghar, shandar carain, shandar hawai jahaz ka safar, shandar furniture, shandar education, yeh yeh yeh isi ka nateeja hai. to aik taraf to aap kehte hain ke "to help with your freedom of expression" aur isi se isi se paida hui hain. isi ke nateeje mein to sari civilization duniya mein aayi, modern amenities aayin. to kya aap is ko chhod sakte hain? kya aap is ko chhod sakte hain?

is mani hai ke aap aik taraf mukhalifat karte hain, phir bhi inhi culture ko liye hue hain. wohi modern amenities, wohi modern culture, wohi modern taraqqiyat jo jo ke un ki wajah se wajood mein aayi hain duniya mein, wo isi mein aap phir bhi jee rahe hain. yani ghari aur mobile se le kar hawai jahaz tak sab ne unhon ne banaye hain aur is ko dhoom se istemal karte hain, fakhar karte hain is par. agar aap aisa karen ke freedom of expression ke zariye jo duniya mein jo tehzeeb bani hai, jo culture duniya mein aaya hai, is ko aap chhod den to aap jante hain kya hoga?

aap onthon ke daur mein chale jayenge, khachchar ke daur mein chale jayenge, kuch bhi nahi rahega aap ke paas, sab kuch inhi logon ne wajood kiya hai. aur aur aur isi waqt wajood mein aaya hai jab ke duniya mein freedom aayi. freedom, freedom, democracy, azaadi khayal, azaadi rai, distant, yeh sab aaya hai. mein aik martaba america gaya, wahan poocha mein ne aik professor se ke western world ki taraqqi ka raaz kya hai? us ne aik hi raaz bola, us ka distant, aik hi raaz. di

stunt, us ne kaha hum distent ko aik aadmi ka muqaddas haq samajhte hain, distent ko hum insaan ka muqaddas haq samajhte hain. to aap aik taraf is ke khilaaf jhanda utha rahe hain, to phir aap chhod diye is se jo natije, is ke natije mein jo taraqqi hai, us ko bhi chhod dijiye. isi se taraqqi hui sab. jab tak dunya mein azaadi-e-raaye nahi thi, tab tak koi taraqqi bhi nahi thi. jab tak dunya mein azaadi-e-raaye nahi thi, tab tak taraqqi bhi nahi thi. azaadi-e-raaye ko maans kiye to saari taraqqiyaat maans ho jayengi.

agar aap azaadi-e-raaye ko maans karein, us ko hadaf karein to saari taraqqiyaat bhi hadaf hain. to aap kya karenge? oonton par sawari karenge, khachchar par baithenge, kya karenge? saheeh hai! to yeh munafiqat, yeh yeh munafiqat hai ke aik taraf azaadi-e-raaye ka jhanda uthate hain, doosri taraf saari modern amenities ko istemaal karte hain, inhi mulkon mein ja ke service karte hain, isi America, Europe mein ja kar ke apne bete ko, apni beti ko basate hain. yeh munafiqat hai!

kya koi aik aisa musalman aisa karega ke apne aap ko America se wapas bula le ke wahan is tarah ki Islam ke khilaaf gustakhi ki baatein hoti hain? aik bhi nahi aisa karega! aik sahab, main America gaya tha to aik sahab se main ne kaha ke jab aap ko shikayat hai America se to aap rehte kahan hain? yahan rehne ki kya zaroorat hai? aap jaiye, wapas jaiye apne apne watan. to kya kaha unhon ne? unhon ne kaha ke aadmi ka rizq jahan rahega, woh to wahan wahan jayega. to main ne kaha kaisi ajeeb baat hai ke shaitani mulk mein aap ka rizq hai aur aap ka jo Islami mulk hai, woh rizq nahi hai.

aap ka jis mulk ko aap Islami mulk kehte hain, us mein rizq nahi tha. aap ka yahan chhod kar aa gaye, aap us ko aap shaitani mulk kehte hain. yeh ab munafiqat hai! to yeh saada baat nahi hai, yeh saada baat nahi hai. yeh dekhiye, doosri baat yeh hai ke Rasool Allah Sal Allahu Alaihi Wasallam, aap Quran ko padhiye, Quran ko padhiye aap.

to jitne bhi paighambar aaye, sab ke paighambaron ke saath gustakhi ki gayi. do sau se zyada aisi aayatein hain Quran majeed mein jo batati hain ke jo jo paighambar aaya, us ko kaha gaya ke tum to majnoon ho, tum to yeh ho, tum to woh. yaani wahi cheezein hain jis ko hum aaj gustakhi kehte hain, woh sab har paighambar ko kaha gaya. misalan aik aayat yeh hai: "ya hasrat al-labad ma yati rasool illa kano yastad'oon".

bandon par hasrat hai ke jo bhi paighambar aaya, har paighambar ka unhon ne mazaaq uraya. mazaaq urana gustakhi hai ke kya hai? ke un ko izzat dena hai. khud Rasool Allah Sal Allahu Alaihi Wasallam ko munh dar munh kaha ke: "Ae paighambar! ya ya ya! ae condemn person !" haan, kaha mazammah. munh dar munh kaha ke: "haan, kaha mazammah! ya ae condemn person!" to kaha Rasool Allah Sal Allahu Alaihi Wasallam sahaba se kaha ke: "baroo in ko!" to main aap se aik baat arz karunga ke aap Quran ko padhiye to aap ko kuch aisi cheezein milengi jo Quran ke nazdeek jurm hain.

misalan haath kaatna, chori par. chori aik jurm hai, us par haath kaata kaat diya jayega. to quran mein hai: "ek asariq o asariqa faqat ayd" . jo chori kare, uska hath kaat do. yaani jurm ka zikr hai to pareshan ka bhi zikr hai. is par ghaur kijiye aap. quran ke nazdeek chori jurm hai. to jo chori ke jurm hone ka jab ailaan kiya gaya, to yeh bhi kaha gaya ke is ka saza kya hai? saza kya hai? "asariq o asariqa faqat ayd" .

to jurm bhi bataya gaya, punishment batai gai. ab bataein ke jo paighambar hain, jo aaye, jin ko mad quran mein bataya gaya ke gustakhi ke jurm har ek ke khilaaf kiya gaya, to wahan to unhein zikr hai saza ka. saare quran mein mujhe bataiye, kahan yeh bataya gaya hai ke jo gustakhi kare, woh maar dalo? jabke jurm ka zikr hai, yaani jurm mein gustakhi ka zikr hai aur is par saza ka zikr nahin. kaisi ajeeb baat yeh hai! ek taraf to woh quran yeh karta hai ke jurm bhi batata hai, saza bhi batata hai, doosri taraf sirf jurm ka zikr hai, saza ka zikr nahin. is se kya maloom hua? "the difference between the two". is se difference maloom hua, woh yeh ke ek woh cheez hoti hai jis jo ke liable to punishment hoti hai, ek woh cheez hoti hai jo jahan aap ko dawat karna hai, tabligh karna hai, samjhana hai.

to is mani kya ho gaya ke jis cheez ko aap gustakhi karte hain ya bila fahmi karte hain, is par discussion kiya jayega. discussion samjha bujha jayega, daleel pesh ki jayegi. mara peeta nahin jayega. agar maarne peetne ki baat hoti hai to jab quran mein jurm ka zikr hua to saza bhi zikr hona chahiye tha. yaani jurm mein gustakhi ka zikr hai aur sazae gustakhi ka zikr hai. ek to dekhein, yeh saada baat nahin hai. islam ek islam ek deen rehmat hai. deen rehmat deen koda nahin ho sakta hai, deen faraghi nahin ho sakta hai.

deen rehmat ka matlab yeh hai ke islam ek aisa deen hai jo insaan ki aqal ko appeal karta hai, insaan ki fitrat ko appeal karta hai. to is ko aap gali se pesh karenge. jab aqal ko appeal karta hai to aqal se pesh karenge. is ko fitrat ko appeal karta hai to fitrat bhaari boli bolenge. aap is mein talwar ka, bandook ka koi koi is mein kaam hi nahin hai.

allah taala ne islam ko bheja hai is liye ke logon ko rehmat ka rasta mile, logon ko jannat ka rasta mile, logon ko sachai mile. to sachai talwar thodi thodi milegi, samjhane bajane se milegi. to yeh nazariya bilkul hi baseless nazariya hai. yeh islam ko bilkul islam ke liye ajnabi nazariya hai, alien hai bilkul islam mein. ab rasool allah sallallahu alaihi wasallam ko is waqt aap dekhiye, jab wahan par rasool allah ke khilaaf logon ne is tarah ki baatein keen, yeh aap ko badnaam karne ki baatein hain, aap ke khilaaf gustakhi wali baatein hain, aap ko pareshan karne wali baatein hain.

to wahan par rasool allah ne kya kiya? logon se kaha ke logon ko ja ke quran padh ke sunao. log muqarrar kahe jaane lage, muqarrar kyunke ja ja ke quran padh ke suna dete the. sahaba jo muqarrar kahe jaane lage, muqarrar ka matlab hota hai padh ke sunana, padh ke padh ke sunao, padh ke sunao. to unhone jo kuch kiya, jo jis ko aap kehte hain blasphemy ya shatm ya gustakhi, uska jawab kya diya gaya? quran padh padh ke sunao. to aaj hamein kya chahiye karna? aap quran distribute kijiye, yeh printing press ka zamana hai, to chhapiye, chhaap ke logon ko pahunchaiye.

tab to press hua nahin karta tha, paper hua nahin karta tha, book form mein quran available nahin tha. ab hum printing press ke zamane mein hain, to agar duniya mein gustakhi ki baatein ho rahi hain to bahut achha hai, is se log jaanana chahenge ke quran hai kya? woh news create kar rahe hain, woh logon ko curious bana rahe hain, logon ko. to aap quran distribute kijiye, quran distribute kijiye. yeh kya ke aap demonstration, hungama aur maro aur kato, is ka islam se kuch bhi taluq nahin. one percent bhi is ka islam se koi taluq nahin.

to jo rasool Allah sal Allah alih wasalam ko agar aap model manen, yeh model rasool Allah sal Allah alih wasalam ka hai. lekin jab aap rasool Allah sal Allah alih wasalam ko apne fakhr manen, fakhr, to phir aap ko kuch karna nahin rehta siwaye is ke ke yani jo jis se aap lage ke jo aap ki nazar mein kuch samajh nahin hai, bas us ko manne ke liye khare ho jayenge. aap yeh mizaj banega. to main kahunga ke aap log khud is ko samjhen aur doosron ko ja kar ja kar batayen ke yeh shor o ghal ya hungama, is ka islam se koi taluq nahin hai.

islam ek da'oti mazhab hai, islam ek ek ek message islam ke paas hai, is ko ise pahunchana hai aur har surat mein pahunchana hai. is ko jahan tak punishment ki baat hai, woh Allah ka muamla hai. that is that is god to domain. quran mein saaf saaf yeh hai ke last be maseet, maseet ka mani hai ke darogha, ke tum un ke upar darogha nahin ho. tumhara kaam faraghi karna nahin hai, tumhara kaam pahunchana hai.

to yeh woh kaam kar rahe hain jo quran mein mana kiya gaya hai. last be maseet, tumhara kaam faraghi karna nahin hai, tumhara kaam logon ko marna peetna nahin hai, tumhara kaam hai baat ko pahunchana. is waqt yeh jo taqreeban 25 saal se yeh jari hai, is ki wajah se islam ki image bohat hi kharab ho gayi hai. log yeh samajhne lage hain ke islam is a legins violence, islam mein azadi ray nahin hai, islam mein peace nahin hai. yeh sab se bara kaam is waqt yeh hai ke is is image ko badla jaye. jis ko kehte hain image building, yeh image building ka time aa gaya hai.

yeh ulti image ban gayi hai islam ki. to hamara farz yeh hai ke hum ek tarah bhi koi aisa kaam na karen jis se logon ko yaqeen ho ke waqai islam aisa hi hai, ek mazhab hai jis mein jis mein violence hai, jis mein azadi ray nahin hai. yeh farz ke darje mein zaroori hai ke hum aisi koi harkat na karen jis se logon ke is shak ko taqviyat pahunche, un ka shak yaqeen mein badal jaye. yeh farz hai, farz hai hamare upar ke hum aisa koi kaam na karen jis se islam ki image bigadti ho. yeh farz ka darja mazroob hai.

to koi bhi shakhs jo is mamle ko janna chahta hai, woh is ko yani is ki tehqeeq kar sakta hai. main aap ko teen kitabon ke hawale deta hoon, jo teen teen mozu' pe likhi gayi hain. yani shatm ke mozu' par, shatm ke mozu' par pehli baqayda kitab, baqayda ek moti kitab jo hoti hai, likhi gayi hai ghaliban ibn taymiyah ki.

ghaliban ibn taymiyah ki kitab likhi gayi hai, woh islam ke daur awwal ke 600 saala band ki gayi hai. is ka naam hai "Al-Sarim Al-Maslul Ala Khatam Al-Rasul". yani aghaz islam ke 600 saal baad, is se pehle koi baqayda kitab mere ilm ki kitab nahin likhi gayi. is ke baad doosri kitab jo likhi gayi, woh 700 saal ke baad, woh subh ki ki kitab hai is mozu' par. phir teesri kitaab jo bari likhi gayi, is mauzu par, woh ibn abidin, ibn abidin sani ki kitaab hai. woh aur bhi baatein hain, woh das, woh aik aik hazar saal ke band ki gayi.

to shuru zamane mein is par koi kitaab hi nahi likhi gayi thi. doosri kitaab bohat likhi gayi tafsir par, hadith par, bohat seerat par, tareekh par. lekin shatme rasool ke sawal par jo pehli baqayda kitaab likhi gayi, woh 600 saal baad, 700 saal baad, 10 saal baad, is aap samajh sakte hain ke yeh yeh baat ka masla hai. islam jab apne urooj par tha, jab apni asihyat mein tha, jab islam ke jab musalmanon ko bigadne aaya tha, jo adab jis ko hum kehte hain, is zamane mein is ka wajood hi nahi tha.

yeh baat koi sab cheezein hain, jo abhi mein ne arz kiya ke jab mask ka ramzan hua aur doosri qaumon ke log islam mein dakhil hue, to is ke nateejay mein aisa baatein phaila ke woh log jo apne khayalat aur kehte hain le le kar aaye, is ko aisa awaz karna shuru kar diya. unhon ne islami term hai, is ko bain karna shuru kar diya. to yeh koi saada baat nahi hai, yeh bohat ziyada sochne ki baat hai. aap log khud bhi sochein aur doosron ko bataein ke koi bhi action hamara just kiya jayega quran hadith se, amal ya motion se nahi, amal ya motion se nahi. aap ke jazbat ko theek lagte hain ke lage, yeh insaan doosre insaanon ko concern nahi hai. agar aap yeh kahein ke hamare jazbat ko theek lagte hain, to yeh aap ke sath yeh masla hai,

yeh doosre insaanon ka masla nahi hai. aap is ko manage kijiye, aap khud is ko sochiye ke aap ko kya karna hai. mujhe aik qissa yaad yaad aata hai ke aik shakhs ne aik shakhs ki dawat di, to jo mehman jo tha, us ke samne khana rakha gaya, to us mein shehad bhi thi. achhe hote hain, shehad ziyada, kafi shehad thi. woh to woh mehman jo tha, woh shehad ko ziyada khane laga, isi ko ziyada khaya chala ja raha tha.

to jo mezban tha, us ne kaha ke "alaslu yuriqu al qalb". matlab woh chahta tha ke doosri cheezein khaye, shadi ko khatam kar raha hai, kha kar ke. to us ne kaha ke "alaslu yuriqu al qalb" ke shehad jo hai, dil ko jalata hai. "alaslu yuriqu al qalb" shehad dil ko jalata hai. to jo mehman tha, us ne kaha "yuriqu al qalb" jalata hai, magar dobara dil jalata hai.

to dobara dil jalata hai, aap jalaein, mera mera mera bara problem nahi hai, mein to khaunga shehad. koi hal nahi, bhai, kisi ke dil kisi ko dil ko thes deti hai, to woh khud is ko manage kare, khud manage kare, to doosre ko masla nahi hai. aur bohat hi khatarnak, bohat hi, bohat hi ziyada, aik is mein bohat hi ziyada, yani sharai baat, bohat hi ghalat baat yeh hai. dekhiye ke jo mein ne arz kiya aap ko qissa malaika ka aur shaitan ka, iblis ka, is ko le kar sochiye aap ke sirf iblis jo tha, woh is par ghussa ho gaya ke Allah ne Adam ko khalifa bana diya aur aur kaha ke log keh dein chup jayein is ke aage, Adam ke aage, aur iblis ke aage chupne ke liye nahi kaha, is ko khalifa nahi banaya.

to yeh ghussa ho gaya. to to to to wahan par aap jante hain ke teen the, yani iblis tha, Adam tha, aur farishte the. to farishte jo the, unhon ne Allah ke is faislay ko maan liya, unhon ne unhon ne is ko koi is par koi jhanda nahi khada kiya. to is is par ghor kijiye aap. to farishte ka aik case kya tha? iblis ka case kya tha? iblis ka case yeh tha ke iblis jo tha, woh yani is ka self centered approach tha, is ka yani apne lehaz se sochta tha. woh apne lehaz se mujhe izzat mile to phir aik doosre ko izzat milti hai to mein nahi manunga is ko.

to yeh tha self centered approach. is ke paas malaika ka approach tha, universal approach tha. to Allah taala ne universal approach pasand kiya aur self centered approach pasand nahi kiya. is mamle mein dekhiye, musalmanon ka jo rukhdaar hai, woh self centered approach hai ke mere dil ko thes lag rahi hai. is saare duniya ka faida jo ho raha hai, is ko sochiye aap. is azaadi ki wajah se duniya mein tarqqiyan huin ke aap jab tak azaadi nahi thi, tab taraqqi bhi nahi thi. aur phir ek pehlu dekhein, yeh bhi hai ke isi azaadi se hum ko dawat ki opportunities khuli ho paayengi. dekhein, jab tak azaadi nahi thi, tab tak dawat ke mawaqe bhi nahi the.

pehlay zamanay mein azaadi bilkul nahi thi. khud Quran mein dekhein, kai is aisi aayatein hain, maslan teen hazar saal pehle jab Hazrat Musa aaye Misr mein, Firon ke saamne dawat pesh ki unhon ne. to Firon ne kaha ke main tum ko qatl kar doonga, yaani tum mere deen ke siwa ek aur deen pesh kar rahe ho, to main tum ko qatl kar doonga. to is mein ek insaan maujood tha, is ke darbar mein jis ko rajal momin kaha jaata hai. is ne kaha ke "aqtuloon rabb Allah" ek aadmi ko tum is liye qatl kar do ke woh kehta hai ke Allah mera Rabb hai.

to kaha qaul par qatl hota tha, Khuda ne qaul par qatl. yeh woh daur tha. woh doosri jo Quran mein Surah Buruj mein hai ke "wa ma naqamu minhum illa billahil azizil hameed" yaani Allah ko ek maanne hi par woh mujhe utha de di gayi, us ke saath saza di gayi. to mujarrad imaan, mujarrad qaul, mujarrad ek alag rai, yeh yeh is zamanay mein jurm hua karti thi. to tablegh ke mawaqe band thay, dawat ke m

waqe band thay. ab jo hai, dawat ke mawaqe khule ho gaye hain. jab duniya mein azaadi aayi, rai ki azaadi aayi to hamare liye bhi to azaadi aayi. woh istemaal karte hain to woh chahte hain, un ko istemaal karne dijiye, un ko aap is ko dawat ke liye istemaal kijiye. woh apne lihaaz se istemaal kar rahe hain, karne dijiye un ko, aap apne lihaaz se kijiye. in in in in azaadi rai ke mawaqe ko bharpoor taur par dawat ke liye istemaal kijiye. to duniya ka qanoon Allah taala ne banaya hai ke "inna ma la as yaha" yeh sirf bhi aayega to is mein bhi aayega. yaani problem bhi aayenge to opportunities bhi hongi.

to woh ek pehlu ko liye hue hain, to aap un ko lene dijiye, un ko aap doosre pehlu ko lijiye, aur is is ko yaani azaadi rai ko ba taur opportunity ke le kar aap daawti kaam ko aage badhaiye. khoob Quran ko distribute kijiye, khoob khoob Islam ki baatein logon ko phailaiye. yeh yeh hai positive, positive approach. to main dua karta hoon ke Allah taala hamare andar positive approach ka paida kare aur negative approach ka hamare andar khatma ho jaye. wastaghfirullah.

Maulana, yeh sawal aaya hai Raipur se Idrees sahib ka. unhon ne likha hai: "Maulana sahib, I am puzzled by two different categories of news.