Rasool Allah sale Allah aleh wasallam ne jis insani asasay se insani tareekh ka faqidulmisaal inqilab barpaa kya, is ke liye sab se pehlay afraad tayyar kiye, un ke nafoos ka tazkia kya, un ke qaloob wo azhaan ko razayel se pak kya, aan mein Johar ikhlaas coat coat kar bhara, inhen raah e haq mein mushkilaat ko bardasht karna sikhaya, phir woh aap sale Allah aleh wasallam ki tarbiyat ke sanchay mein dhal kar kndn ban gaye. chashm-e fallak ne aaj taq itna pakeeza insani muashra nahi dekha. un mein ananiat naam ko bhi nah thi, is liye Allah taala ne un ke ikhlaas, msaay aur karnamon mein barketain ataa farmaen aur apni ghaibi nusrat se nawaza.
Hum aqlaaq wo aqdaar aur riwayaat ke ahdِ tanzaul mein jee rahay hain, jadeed electronic wo social media ne ikhlaqi zawaal ke safar ko taiz tar kardiya hai, yeh ikhlaqi aur nafsiati bemari muashray ke tamam tabqaat ka ihata kiye hue hai, siwaye aan khush naseeb afraad ke jinhein Allah taala ke fazl vkrm aur dainee tarbiyat ne un afaat se bacha rakha hai. hamaray muashray mein log ulama se muashray ke ost mayarِ ikhlaq se behtar ki tawaqqa rakhtay hain aur yeh baja hai, lekin ab yeh bhi taizi se zawaal Pazeer hai . insani khoobiyon mein aas ke khandani pass manzar, mahol, zaati mhasn ka bhi bara dakhal hota hai, hadees pak mein hai :’ ‘ logon ki misaal kaanon ki si hai, jaisay sonay aur chandi ki kanin, aan mein se jo zamana? jahliat mein behtar they, woh islam se Musharraf honay ke baad bhi deen ki samajh haasil kar ke behtar saabit hue, ( sahih muslim : 2638 )’ ‘. is hadees mubarak se maloom hota hai ke mahol, pas manzar, nasbi aur shakhsi fazeelat ensaan ke Johar qabil ko mazeed nikhaarti hai, sahaba karaam is ki roshan misaal hain . is ki misaal mein tahdees Nemat ke tor prapni zaat se deta hon, mere waalid sahib ke chaar bhai they, gaon se hatt kar apni aabadi zameen mein sab bhai taweel arsay taq mushtarqa khandan ke tor par rehtay rahay, phir jab aulaad barri hogayi, sab taleem wo rozgaar ke silsilay mein muntashir hogaye, to sab bhai allag hogaye. hum sab aapas mein chacha zaad aur baaz khaala zaad bhi they, doosri chachian bhi kisi nah kisi khandani rishte se jari hui theen. hum bachpan aur larakpan mein aapas mein khailtay bhi rahay, school mein bhi aik sath taleem payi, lekin gaali ka koi tasawwur hamaray khandan mein nahi tha, kyunkay har gaali ya tahzeeb se giray hue lafz ka nishana dosray se pehlay khud bantay. baad mein madrasay mein btorِ ustaz ya college university mein bhisitِ professor parhatay hue ghusay mein ziyada se ziyada zabaan par اْلو ya gadhay ka lafz aata tha aur woh bhi bohat nadir, nalaiq ya bad tameez ke alfaaz bhi hamaray ghusay ke izhaar ke liye kaafi they. ab haal yeh hai ke hamaray siyasi qaideen ishrafia ke liye khaas malik ke aala idaron mein taleem paate hain, phir aan mein se baaz oxford aur cambridge ke taleem Yafta hain, hamein herat hoti hai ke aan ki zabanon par tahazeeb se giray hue alfaaz kaisay aajate hain? laziman pass manzar mein kahin nah kahin koi tarbiati aur tehzibi nuqs mojood hai, isi ko jeneati virsa ya minofikchrng fault kehte hain . yeh unwan mein ne is liye qaim kya ke aaj kal social media par –apne mukhalfin ki tauheen, tamaskhur wo istehza, ta’an wo tashnee, aib joi, gheebat, badgumaani, bohtan tarashi aur kirdaar kushi raaij al-waqt fashion ban gaya hai. Allah taala ka khauf aur aakhiratki jawab dahi ka tasawwur logon ke dilon se nikal gaya hai, mukhalfin ki soorten bhayanak hadd taq bigari jati hain, yeh saari batain Shariat mein mamnoo hain. nihayat afsos ke sath kehna parta hai ke ab mazhabi tanzeemon se wabsta baaz jazbati log bhi yeh kaam kar rahay hain aur apni Danist mein woh usay deen ki khidmat samajte hon ge aur zahir hai ke khdmtِ deen par ensaan Allah taala se ajar ka umeed waar hota hai aur haraam par ajar ki umeed rakhna bhi haraam hai . Nabi sale Allah aleh wassalim ne farmaya :’ ‘ jis ne gunah ke zariye maal kamaya aur aas se sila rehmi ki ya sadqa kya ya sara maal Allah ki raah mein kharch kardiya ( to is par sawab ki tawaqqa to darkanar ) use jahannum mein dala jaye ga, (altargheeb wo tarheeb : 2670)’ ‘. allama Shami ne Fatawa Zaheeria ke hawalay se likha :’ ‘ 1 shakhs ne faqeer ko haraam maal diya aur is par is ne sawab ki umeed rakhi, to kafir hojaye gaavr agar faqeer ko bhi is ki baabat maloom tha ( ke yeh mal-e haraam hai ) aur is ne aas ke liye dua ki aur dainay walay ne ameeen kaha, to dono kafir ho jaien ge, ( Raddal Mukhtar, v: 5, Page : 529, Dimashq )’ ‘, hamari raye mein yeh tarbiyat ke fuqdaan ka nateeja hai . Rasool Allah sale Allah aleh wasallam ne jis insani asasay se insani tareekh ka faqid ul misaal inqilab barpaa kya, is ke liye sab se pehlay afraad tayyar kiye, un ke nafoos ka tazkia kya, un ke qaloob واذہان ko razayel se pak kya, aan mein Johar ikhlaas coat coat kar bhara, inhen raah e haq mein mushkilaat ko bardasht karna sikhaya, phir woh aap sale Allah aleh wasallam ki tarbiyat ke sanchay mein dhal kar kndn ban gaye. chashm-e fallak ne aaj taq itna pakeeza insani muashra nahi dekha. un mein ananiat naam ko bhi nah thi, is liye Allah taala ne un ke ikhlaas, msaay aur karnamon mein barketain ataa farmaen aur apni ghaibi nusrat se nawaza . pur josh nojawan yaqeenan deeni tnzimat aur tahrikaat ka sarmaya hotay hain, magar josh ko hosh par ghalib nahi anay dena chahiye, junoon ko khِrd ke tabay hona chahiye aur jazbaat ko Shariat ki hudood ka paband rakhna chahiye. aisay log hon jin ko dekh kar log deen ki taraf mael hon, lbrl, madar pidar azad, deen bazaar aur deendar logon ke rawaiyon mein farq numaya nazar aana chahiye. hamein dosaron ka naqaal nahi, balkay –apne ehad aur ma baad ke adwaar ke liye ideal aur rule model ban-na chahiye. islam kisi mujarad haqeeqat ya tasaworati hyole ka naam nahi hai, jis terhan ensaan ki haqeeqat hewan Natiq ya hewan Aqil kisi mayin ensaan ki soorat mein Mushkil hokar nazar aati hai, isi terhan islam bhi musalman ki shakhsiyat aur seerat vkrdar ke sanchay mein dhal kar nazar aata hai. aaj kal masla yahi hai ke hum quran wo seerat ke misali musalman ka muqaabla apni maasr duniya ke chaltay phirtay insanon se karkay apni bartari jatate hain aur duniya par ghalba panay ka khawab dekhte hain, aisi khobsorat khwahisaat aur Hussain khowaboo ki tabeer paana mushkil hai, is ke liye hamein islami muashray ko rule model banana hoga, tajdar kaayenaat sale Allah aleh wasallam ke batan mubarak par pathar bandhnay ya hazrat Umar Farooq ke libaas ki baabat masjid nabwi mein sawal uthaye jany ke waqeat sunanay se kaam nahi chalay ga, balkay khud muashray ko misali banana hoga, hamari bad naseebi hai ke aaj aisi misalein kamyaab balkay kaafi hadd taq nayaab hain . ilm ke Faizan aur Rohani asraat wo barkaat ki raah mein nafs parasti, ujab aur ananiat haail hojati hai, jabkay ilm tawaza sakata hai aur taqqabur ijaz wo tawzo ki zid hai. hamari bad qismati hai ke aaj kal baaz ulama par ujab ka ghalba hogaya hai aur woh apni anaa ke khoal mein band hain. hum ne bachpan mein farsi ki pehli kitaab’ ‘ karima ‘ padhi, aas ki ibtida mein yeh shair tha : taqqabur azazeel ra khawar kar duba Zindaan laanat girftar kard tarjuma :’ ‘ taqqabur ne shetan ko khawar kardiya aur ta-qayamat maloon qarar paaya’ ‘. nabi sale Allah aleh wasallam ne farmaya :’ ‘ jis ne deen ka ilm is liye haasil kya ke ulama par faqr wo mabhaat kere ya nadaan jahilon se ( be maqsad ) behas kere ya logon ke rukh aqeedat ko apni janib mael kere to Allah use jahannum mein daakhil farmaiye ga, ( sunan Tirmizi : 2654 )’ ‘ . ananiat par mabni manazra baazi ne deen ko itna faida nahi pohanchaya, jitna dawat bilhikmat aur mauzah husna ke zariye pouncha hai, yahi wajah hai ke qraanِ kareem mein Allah taala ne jaddal Ahsen yani Mohazab behas wo tamhees ko bhi aakhri darjay mein rakha hai. qraanِ kareem mein baaz anbiya-e karaam allahum salam ke munazray mazkoor hain, lekin woh tahazeeb ke dairay mein they aur kahin bhi ananiat ka shaiyba nazar nahi aata tha, balkay maqsad yeh hota ke kisi terhan se haq ka pegham logon ke dil vdmagh mein jagzin hojaye, aaj kal ke munazray to fareeq mukhalif ki ihaanat aur apni tali ka Mazhar hotay hain, is liye Faizan o taseer nah honay ke barabar hai . sahaba karaam mein bhi masail mein ikhtilaaf hota tha, jab tak Rasool Allah salle Allah aleh wasallam aan ke darmain mojood they, woh har maslay mein aap se rujoo karte aur aap ka irshad qoul Faisal hota, is ki misalein mojood hain. isi terhan hamaray aymh karaam mein bhi masail par behas hoti thi, behas ki nobat is waqt aati hai jab kisi maslay mein aik se ziyada aaraa hon aur har raye kisi Daleel par mabni ho, jis ki Daleel raajeh aur quwwat tar hoti, use qubool kar lete. yahi wajah hai ke aymh karaam ki –apne aqval se rujoo ki misalein kutub-e fiqa mein mojood hain, agar trfin ki daleelen masawi darjay ki hoten to baaz sooraton mein woh apni apni raye par qaim rehtay, lekin koi kisi par kam Ilmi ya inhiraf ka Fatwa nahi lagaata tha, bahami ehtram barqarar rehta tha. isi terhan ahl-e-sunnat aur deegar makatib fikar mein qyamِ tazeemi par ikhtilaaf hai, hum –apne raajeh dalail ki roshni mein juwaz ke qaail hain, dosray adam juwaz ke qaail hain, har jaaiz baat par har soorat mein amal karna zurori nahi hota. lekin kisi ka –apne dil mein khwahish rakhna ke log is ki tazeem ke liye kharray hon, qiyam nah karne walon par naraaz hona, har ijtima mein das bees afraad –apne jalo mein le kar aana ke naaray lagen, halchal mach jaye, ijtima ki karwai moqoof hojaye, talawat, hamd wo naat ya khitaab ruk jaye, log lapak ayen, mehfl darham barham hojaye, yeh shaar jawaz ke bawajood pasandeeda qarar nahi diya ja sakta agar dil mein is ki khwahish machal rahi hai, to yahi ujab nafs hai. alhmd lillah! mein har jalsay se uthnay se pehlay takeed karta hon ke koi bandah apni jagah se nah hille, mehfl ki ronaqe barqarar rahay, meri hurmat par poori mehfl ki hurmat muqaddam hai jo hum sab ki shaan hai. mahireen nafsiat kehte hain : hadd se ziyada ahsasِ bartari ke peechay lashavr mein koi ahsasِ kamtarri kaarfarma hota hai, baaz barron ko aan ke Ghali aqeedat mand bhi kharab karte hain, aan ki nafsiati kamzoree se faida uthatay hain, hadees pak mein hai :’ ‘ mutakabbar yan qayamat ke din ( insani soorat mein ) chyontyon ki manind uthaye jayen ge, ( sunan tirmizi : 2492 )’ ‘ .