bahot hi kaam ki baaten hen magar agar ham ghor se sochen to yeh sab kuchh musalmaanu main islam ke naam par jo aqeede phelaaye ge hen un ki wajah se ho raha hai. agar jaadu ko islam ka aqeedah is lihaaz se na banaaya jaata keh yeh koi fitrati quwat se alag cheez hai to log is wehm main mubtila hi na hote aur yun har bemaari ko kisi dushman ka karwaaya huwa jaadu na samajhte aur yun apni bemaariyun ka ilaaj ghalat tareequn main na dhoondte. kyunkeh log jaadu ko aik maawaraaye asbaab cheez maante hen isi liye woh samajhte hen is ka ijaab bhi koi aisa shakhs kar sakta hai jis ke paas maa waraaye fitrat quwat ho.
Mullah log is aqeede ko quran se aik aisi bunyaad fraham karne ki koshish karte hen jo quran main hai nahin. Quran main lafze sehr istemaal huwa hai jis ka tarjama jaadu kiya jaata hai aur jaadu ke lafz ko aik bebunyaad tasawur diya jaata hai. Lafze sehr ka maada SEEN, HAA aur RAA hai. is ka thos bunyaadi matlab hai kisi shai ka kisi doosri shai main badal jaana. misaal ke tor par sach ka jhoot main badal jaana yaa din ka raat main badal jaana.
Agar aap ghor karen to lafze sehri sehr hi se nikla hai, yani sehr ko sehr is liye kehte hen ke yeh raat ko din main badalne ka waqt hota hai. quran main ambiya par kufaar sehr ka ilzaam is liye nahin lagaate the ke woh koi maawaaye asbaab kaam karte the balkeh is liye ke woh un ka apne khitabaat se deen badalne ki koshish karte the aur yeh baat un logoon ko pasand na thi jo un ke waqt ke chaudhari aur un ke mullah the. warna agar ambiya jaadu us andaaz se karte keh woh har kaam maawaraaye asbaab karte to isi ka to woh log asraar karte the keh ham ko koi jaadu toone ka khel dekhao agar tum khudaa ki taraf se aaye ho. aisa koi kaam na koi khudaa parast aur musalmaan kar sakta hai na hi koi gher muslim agarche ke woh shaitaan ko pooje.
kyunkeh mullah logoon ne aisa aqeeda phelaaya keh jo log khudaa ki taraf se aate hen woh ajeebo ghareeb kartab dikhaate hen mawaraaye asbaab isi liye logoon main aisi cheezen zor pakad gayin. khudaa ne ambiyaa sirf aur sirf logoon ko aqal sikhaane ke liye bheje the na keh jaadu ke kartab dikhaane ke liye.
mullah ke mutaabiq agar un logoon ko paighambar aisi mawaraaye fitrat cheezen na dikhaate to woh imaan na laate. aisi baaten bilkul ghalat hen. quran main aisi baaten hen jin ke zor par quran apna min jaanibillah hona manwaata hai. is main aisi aqli baaten hen jin ko log aaj bhi sun kar dang reh jaate hen. aik zamaana tha log aur to aur padna likhna bhi nahin jaante the to woh aisi kitaab kahan likh sakte the. yani jin ko khud aqal nahin woh kisi aur kia aqal sikhayen ge? aaj ke dor se bhi qurani ilm bahot hi aage hai. quran ko samjhne ke liye har tarah ke aloom par dastaras darkaar hai. aakhir ghor to karen kia naqaais se paak insaani maashre ka program ilm ki baat nahin? insaan isi duniya ki zindagi ko sanwaarne ke liye hi to maara maara phirta hai. agar log quran ko samajh jaaye to un ki duniya aur aakhirat dono hi sanwar jaayen gi.
jo quran khudaa ke wajood ko yun saabit kar sakta ilm ki bunyaad par us ko kisi aur tareeqe se apne wajood par daleel mohiya karne ki kia zaroorat ho sakti hai? phir agar ham maan len khudaa ne ambiyaa ke zariye bahot se aise kaam dikhaaye jo insaan nahin kar sakte the kyunkeh woh maa fokal fitrat the to phir sawaal peda hota hai keh us dor main yaa us jaga khudaa ke deen ki sachaaye ka kiya saboot tha jahan koi nabi kisi waqt yaa kisi jaga mojood hi na tha? agar mojzaat ke bager khudaa par imaan laana mumkin hi nahin to phir aaj mojzaat kahan hen aaj ke logoon ke liye? aur agar mojzaat ke bagher imaan laana mumkin tha to phir mojzaat kis liye?
agar jaadu aur mojzaat main kuch faraq hi nahin kyunkeh dono maa fokal fitrat cheezen to phir logoon ko kaise pata chale ga yeh jaadu hai aur yeh mojza hai? isi liye aaj bahot hi ziyaada log har aamil ke paas bhaag rehe hen aur shadeed uljhanu ka shikaar hen apni jahaalat ki wajah se. in main maulana kehlwaane waale bhi hen aur peer kehlwaane waale bhi. isi liye ilm ka seekhna ashad zaroori hai ke ilm hi insaan ko har jhoot aur fareb aur makaari se bachaa sakta hai.
yeh sab jahaalat ka hi nateejah hai keh log kiis ko bazurg mashoor kar dete hen apne gande maqaasid ke liye phir us ki karaamte mashoor kar dete hen aur phir bahot jald us ka mazaar bhi banaa dete hen aur yun pooja paat shuru ho jaati hai. insaan ko ashraf al makhluqaat banaaya gayaa hai aur sab jahan ki quwaten is ke liye musakhar kar di gayee hen basharte ke yeh in chhoti chhoti bebunyaad baatun se nikle. jin cheezun ko hamaare qabze de diya gayaa hai ajeeb baat hai ham unhi se dar dar kar jee rehe hen to un ko musakhar kab karen ge aur kab un insaaniyat ke faaide ke liye istemaal main laayen ge?
is ka sab se ziyada nuqsaan unhi logoon ko hota hai bahesiyate qowm. kyunkeh jis ghar ke log jahil hun woh ghar tabahi se bach nahin sakta, jis gaoun ke log jahil hun yaa jis shaher ke log jahil hun yaa jis mulak ke log jahil hun woh barbaadi se kaise bach sakta agar apni rawish na badle. khudaa kiis qowm ki haalat khud aa kar nahin badalta us ne ilm de diya hai us ko seekhne se log badal sakte hen aur yun apni zindagiyan achhi banaa sakte hen.
is tarah ki baatun se yeh jaan lena qatan mushkil nahin hai ke jaadu toone maa fokal fitrat kuchh bhi nahin hote mehz logoon ki phelayee hui bebunyaad baaten hen jin se jahil log dar jaate hen aur un ko tod nikaalne ke liye dar dar ki thokren khaate hen. yani jab jaadu huwa hi nahin to tod kaisa. yeh to aisi baat hui keh do dost apas main baaten kar rehe the, aik aqalmand aur doosra bewaqoof. aqal mand ko soojhi aaj main apne bewaqoof dost ko bewaqoof banaun. itne main aik kutta bhaa aaya aur un dono ke paas se guzar gayaa. aqalmand ne bewaqoof se kaha, dost tera kaan to kutta le bhaaga hai. us ne na aao dekha na taao aur kutte ke peechhe bhaagna shuru kar diya. bas chalaak log nasamajh logoon ko yun hi bewaqoof banaate rehte hen is liye apna difa ilm haasil kar ke kijiye. momin na kisi ko dhoka deta hai na kisi se dhoka khaata hai.
jinnu ke baare main bhi logoon ne ajeebo ghareeb tasawuraat peda kiya huwe hen jin ka qurani taleemaat se door ka bhi waasta nahin hai. magar woh baat phir kabhi sahi.