kisi group ko daaira islam mein shumaar karne ya nah karne ki behas aam tor par aqeede ke hawale se ki jati hai jo zahir hai, buniyadi baat hai. Albata hamare haan danishwar hazraat ka ek tabqa jo islam se bas ek culturel qisam wabastgi rakhta hai aur isi ko islami nisbat ke liye kafi samajhta hai, is ko baaz dafa yeh samajhne mein mushkil pesh aati hai ke kalma shahadat parhne aur tamaam deeni faraiz wawajibat baja lanay wali ek jamaat ko kyun musalmanon se kharij kiya ja raha hai. Is zawiye se masle ko dekhne se woh is natije par pohanchte hain ke yeh masla shiddat pasand maulviyon ka peda karda hai, aur baeenah yehi istidlal jamaat ahmadiya ke hazraat bhi pesh karte dikhaye jate hain. In hazraat ki tawajjuh ke liye guzarish hai ke aap masle ko chahe haq o batil yaani aqeede ke istinad wa adam istinad ke zawiye se nah dekhein, grouponi nisbat ke aam masharti aur tareekhi asoolon par hi dekh lein to wazeh ho jaye ga ke kis firqa ka muqam mabni bar insaf aur mantuqi hai. Koi bhi group jiski shanakht aur taaruf kisi tareekhi shakhsiyat ki taraf mansoob ho, us shakhsiyat ke mutalliq ek buniyadi tasawar ko tasleem karna shanakht ki ek buniyadi aur lazmi shart hota hai aur us par kisi qisam ka koi compromise nahin kiya jata. Yeh asool nah sirf mazhabi balkay siyasi groupon mein bhi isi tarah mana jata hai. Misal ke taur par, Muslim League mein Quaid-e-Azam ki ek khas hesiyat ko tasleem karna Muslim League shanakht ka aisa element hai ke kisi ko yeh samajhne mein dikkat nahin hoti ke Quaid-e-Azam ko Congressi nazar se dekhne wala koi shakhs Muslim Leaguei nahin ho sakta aur nah Muslim League, munafiqat ya mufad parasti se kaam le bghair, aise aadmi ko apni siyasi shanakht mein shariq kar sakti hai. Peoples Party mein Bhutto Sahib ki aur Tehreek-e-Insaf mein Imran Khan ki yehi hesiyat hai. Mazhabi groupon mein misal ke taur par, Ahl-e-Tashayyo ki shanakht Hazrat Ali aur Ahl-e-Bait ke baray mein ek khas tasawar ko mane baghair qaim hi nahin ho sakti. Yahoodiyon mein Hazrat Musa ko aur Masihiyon mein Hazrat Esa ko yehi muqam hasil hai. Tareekhi tor par jis ko Masihiyat mana jata hai, ilahiyyat Masiha ke tasawur ko us se alag kar diya jaye to Masihi shanakht qaim nahin reh sakti aur koi shakhs Hazrat Masiha se jitni bhi aqeedat zahir kare, use kisi tareekhi asool par Masihi nahin kaha jasakta. Khud Jamaat Ahmadiya isi asool ki sakhti se pabandi karti hai aur Lahori Jamaat chonkeh Mirza Sahib se har tarah ki aqeedat rakhtay hue unhein nabi nahin manti jo Jamaat Ahmadiya ki shanakht ka buniyadi asool hai, is liye Lahoriyon ko Jamaat Ahmadiya ka hissa bhi nahin mana jata. Musalman ummat ki shanakht mein Rasool Allah صلی اللہ علیہ وسلم ko har tarah ki nabuwwat ka khatam manne ki hesiyat bhi yehi hai. Khatm-e-Nabuwwat par musalmanon ki jamati shanakht munhasir hai, is ko alag karne ya is par kisi bhi tarah ka compromise karne ka matlab musalman ummat ki buniyadi shanakht ko mita dena hai, is liye ahmadi hazraat ya culturel qisam ke musalman danishwaron ki yeh tawaqo ke musalman, Rasool Allah ke baad musalmanon se kisi nayi nabuwwat par iman ka taqaza karne wale group ko apni shanakht mein sharik rakhein, intehai ghair maqool aur ghair mantuqi tawaqo hai. Is buniyadi nuqte ko tasleem karna hi tanaza ke mustaqil hal ki chabi hai. Jamaat Ahmadiya ek nayi mazhabi shanakht ki hamil jamaat hai aur is shanakht ke buniyadi rukn ko qabool nah karnay wali, musalman ummat ko gumrah aur raah raast se hata hua manti hai. Khud is ki is shanakht ka bhi mantuqi taqaza yehi hai ke woh ek gumrah ummat ka hissa samjhe jane ki khwahish nah rakhe, balkay apni nayi aur alag shanakht ki buniyad par apne jamati wujood ko qaim kare.