Agar fard bator fard apna maqsad takhleeq jaan le aur usay haasil karne mein jit jaye to kamiyabi khud aage barh kar usay galey laga le gi. Ek misaal se samajhte hain. Ahzab ka ma'arikah Madina walon ke liye is qadar khofnaak tha ke Quran ke alfaaz mein aankhein pathra gayi thi aur kalijay achal kar halq mein atak gaye the. Bahar se muhasra tha, paros mein Banu Qurayzah chhup kar hamla karne ko tayar the, Madina ke andar munafiqeen ki fauj har gali aur mohalle mein kisi mauqa ki muntazir thi. Khawateen aur bachon ka tahaffuz sab se mushkil masla tha. Unhein ek mahfooz haweli mein thehra kar Hazrat Hasan bin Thabit ko jo maidan karzaar ke fard nahi the bator muhafiz khara kar diya. Sayyida Safiyyah ne oopar se dekha ke ek yahoodi haweli ke aas paas mandla raha hai. Hasan se kaha, jao is ka sar kaat kar lao, mubada mukhbari kar de. Unhon ne jawab diya, main is maidan ka dhani hota to yahan auraton bachon ke sath hota. Abdul Muttalib ki beti thein, khaimay ki ek lakri uthai aur us zor se yahoodi ke sar par mari ke uska sar hi nahi sar mein machalti sazish bhi tukde tukde ho gayi. Wapas aakar phir Hasan se kaha ke jao us ki talwar le kar us ka sar kaat lao. Unhon ne phir maazrat ki. Sayyida Safiyyah ne khud ja kar sar kaat kar bahar phenk diya takay dekhne wale jaan lein ke haweli mein bhi maslah muhafiz mojood hain. Lekin yehi Hasan bin Thabit us darje ke sha'ir the ke Rasool-e-Akram un ke liye Masjid-e-Nabawi mein minbar rakhwatay aur un se kehte ke ab tum Quraish ke khilaf hujwiya qaseeda parho aur sath dua farmate Allahumma a'idhahu bi ruh al qudus phir batate ke Hasan ke ash'ar Quraish ke dilon ko teeron aur neezon se zyada zakhmi karte hain. Agar har fard ko apni makhsoos salahiyat ka ilm ho aur woh usay tarqqi de kar kaam mein laye to kabhi nakam nahi ho sakta. Nakami tab hoti hai jab hum woh kaam karte hain jis ke liye Allah ne hamein paida nahi kiya hota. Isi tarah ek qaid ko apni team ke har fard ke bare mein maloom ho us ki makhsoos salahiyat kya hain aur woh us ki salahiyat ke mutabiq us se kaam le us ki hosla afzai kare to koi fard be masraf nahi hota. Shakhsiyat ko daleel par tarjeeh dena shirk hai Doctor Tafheem Hashmi Ek bar M.A ke ek talib ilm, mere paas kisi shobha jati zaroorat ke tehat aaye to kaam ki takmeel ke baad achanak kehne lage ''Aap mujhe pasand nahi karte'' Mujhe hairat hui, main ne kabhi talibon mein kisi qisam ka samaji ya firqa warana imtiaz nahi rakha. Main ne kaha, aisi koi baat nahi. Lekin main soch mein pad gaya ke aakhir un ko yeh ehsas kyun hua jabkeh main tamam talibon se be takalluf rehta hoon. Tehqiq karne par maloom hua ke woh kisi astane ke gadi nashin hain aur doosre ustadh unhein peer o murshid ka protocol dete hain aur shayad nazr o niaz mein se hissa bhi wusool karte hain jabkeh main is tarah ke talibon ko sab se pehle land karwata hoon. Land karwane se yaad aaya ke Darul Uloom Karachi ke bohot se fuzla waqta waqta meri paas parhne aate rahe chunke Darul Uloom mulk bhar se chhan kar behtareen talibon ko dakhilah deta hai is liye is ke fuzla bilashuba nasbata zyada bas salahiyat hote hain lekin kuch idaray ki nisbat se aur kuch wahan reh kar ''Hamare fuzla'' ki baksrat sunayi jane se un ka dimagh satoowain aasman se buland tar hota hai. Un ka khayal yeh hota hai ke university professor jahil mazid hote hain, bas system ki majburi hai ke un se parhna parta hai. Batadrij unhein pata chalta hai ke kenooyan ke bahar bhi pani ho sakta hai aur samandar na ho tab bhi chhota mota hawz to hoga hi. Ek semester guzarne par aakhir woh land kar jate hain aur tab waqai nikhre jate hain. Aur jab main unhein talibon se sharai heiloun ke khilaf, maqasid shar'iat par aur Islami bankari ki kharabiyon par mawadat likhwata hoon to mujhe itminan hota hai ke ab yeh masail ko shakhsiyat ke bajaye daleel par jancha karenge. Shakhsiyat ko daleel par tarjeeh dena hi shirk ki woh qisam hai jo ''Ahl-e-Ilm aur Ahlullah'' ke tamam aamal ghairat karne ke liye kafi hai. Tareekh ki ahmeit Doctor Tafail Hashmi Hamare ahad ke farqah parast tareekh ki behurmati karna apne imaan ka hissa samajhte hain. Aap hairan honge ke aise afrad jin ke malfuzat ko un ka halqa iradat kitab o sunnat par tarjeeh deta hai, jab kisi waqia ko apne muqaffaf dekhte hain to apni jahalat ko tareekh ki ghalat bayani ke parde mein lapet kar farokht kar dete hain. Tareekh ne yeh dawa kabhi nahi kiya ke woh masoom hai lekin Quran ne sab se zyada tareekh se istidlal kiya hai jis se tareekh ki ahmiyat ka andaza hota hai lekin tareekh iss liye nahi hoti ke uss ki bina par firqa banaye jayein, iss se aqaid kashid kiye jayein, uss ke daman mein bhare hue ikhtilafat aur jangon ko hamesha zinda rakha jaye balkay tareekh har lamha yeh kehti hai ke dekho mujhe jo deeda abrath nigaah ho. Meri suno jo goosh nasihat nayush ho. Tareekh haal ko durust karne aur durust rakhne mein ek ustaaz ka kirdar ada karti hai aur mustaqbil ki raah maeen karne ke liye ek bad noma hai. Aap mazi mein hone wale waqiat ko tabdeel nahi kar sakte, unhe wajah niza ya mojab sang zani banane ke bajaye un se abrath, nasihat aur mawazat hasil karein. Agar aap hassas Islami tareekh ko dekhein to khulafa arba'a ki khilafat, mushaqarat sahaba, shahadat Usman radiallahu anhu, asbiat ki asar afreeni aur mutabadil asbiat se us ki shikast tareekhi haqaiq hain. Inn mein kaun kahan khara tha, inn mein se kisi bhi firqa ke bar sar haq aur bar sar batil hone ke faislay ke baghair bhi tareekh aisi rehnumai karti hai jis se har mulk o qaum apna mustaqbil sanwar sakti hai. Inn waqiat mein tareekh yeh bhi batati hai ke tareekhi amal cause and effect ki bina par jari rehta hai. Kisi firqa ka taqwa, laheetaur neki ya kisi firqa ka fujoor o fajoor nataij par asar andaz nahi hota balkay asbab hi nataij ka faisla karte hain. Iss muarke mein shareek afrad ki kamiyabi ya nakami un ke haq o batil ka faisla nahi karti balkay yeh faisla youm al deen par utha rakha gaya hai. Quranic tareekh batati hai ke agar aap sodomi rawayat ko apni muqaddar samaji rawayat bana lein ge ya taqat ke bulbote par wasail rizq par qabza kar lein ge to pak putar hone ke daway aap ko aasmani sang saari aur zameeni sunami se nahi bacha sakte. Fauj aur zaraat o tijarat Doctor Tafail Hashmi Hazrat Umar radiallahu anhu ke ahad mein Iraq fatah hua to Dajla aur Furat ka darmiani wasee ilaqa zarkhez tareen zameenon par mushtamil tha. Sabiq rawayat yehi thi ke muftooh zameen mujahideen mein taqseem kar di jaye. Hazrat Umar iss ke sakht khilaf the. Un ki daleel yeh thi ke agar afwaj aur askari nasl zaraat aur tijarat mein mashgool ho gayi to mulk ka difa kaun kare ga. Jihad kaise jari rahe ga. Sahaba karam ki aksariyat ka shadeed tareen israr tha ke zameenain un mein taqseem kar di jayein. Hazrat Umar radiallahu anhu ke haq mein ginti ke vote the lekin saari behas se, jo teen din jari rahi maloom hota hai ke Hazrat Umar fuj ko zaraat aur tijarat mein mawasool karne ke liye kisi qeemat par taiyar nahi the. Aakhir Sahaba karam ko mutmain karne ke liye unhone maqasid shariat ke tawaazon ko mubrah karne ke liye nas ki talash shuru ki aur teesre din unhe surah al Hashr ki ayat number nau aur das nazar aayi aur unhone iss ayat ke iqtida se istidlal kar ke apna muqaff nafiz kar diya. Agar iss roz Hazrat Umar radiallahu anhu lachak dikhaate to Islami riyasat ki aakhri sarhad Sawaad Iraq se aage na barhti balkay hamsaya mumalik yeh maqboozat bhi batdrij un zameendaron aur tajaron se chheen lete. Quran ki tarteeb mein mukhatebin ki raiyat Doctor Tafail Hashmi Hamein maloom hai ke Quran hakeem ki tarteeb nazooli aur tarteeb tadween mein farq hai. Tarteeb nazooli ka talluq marahil daawat o inzar se hai. Jis marhale par mukhalifeen ke jo aitraazat the, jo rad amal tha, jis noo ki aiza rasani thi iss ke tanazur mein ayaat o suar ka nazool hua. Goya tarteeb nazooli ke pesh nazar se seerat tayyiba ki hatmi tadween ki ja sakti hai Lekin jab Quran mukammal ho gaya to us ke mukhatebin badal gaye. Ab pehla mukhateb musalman samaj (afraad o ijtima) tha. Iss liye tarteeb mein samaji, siyasi aur bein alaqaami amoor shuru mein aa gaye.khizr jaisa ilm rakhte hain? professor mohammad mushtaq qanoon haath mein lenay par behas ke doran mein muhtaram janab mufti mohammad zahid sahab ne aik ilhami jumla likha hai. farmate hain: ''aalma chunkeh khizr ke nahi musa ke waaris hain is liye unhein masla wahi batana chahiye jo shariat ka muqadda ho.'' imam mohammad bin al hasan al shaybani ki kitab al asal mein kitab al seer pata nahi kitni dafa parhi hai lekin yeh riwayat pata nahi kaise bhool gaya tha. aaj imam sarkhsi ki mabsoot mein kitab al seer par kaam ke doran mein phir samne aagayi. riwayat yun hai ke mashhoor khariji leader najdah ne abdullah bin abbas razi allahu anhuma se jo sawalat kiye the, un mein aik sawal yeh bhi tha ke bachon ko qatal karna kyun najaez hai jabke musa alayhis salam ke saathi aalim ne bachay ko qatal kiya tha? (zara dekhiye ke purane kharij aur mojooda kharij ''nusoos se barasat istidlal'' mein kaise aik hi noaiyat ki thokren khaate hain!) tarjuman al quran aur hibr al ummah syedna abdullah bin abbas razi allahu anhuma ne is ka kya khoob jawab diya. farmate hain ke rasool allah ﷺ ne bachon ke qatal se manaa kiya aur musa alayhis salam ke aalim dost ne bachay ko qatal kiya tha, to agar aap musa alayhis salam ke aalim dost jaisa ilm rakhte hain, to aap bhi kar sakte hain. quran e kareem ki qiraat mein aik aam ghalti professor mohammad mushtaq hamare haan logon ne yeh farz kiya hua hai ke acha qari woh hota hai jo achi awaz ka hamil ho aur jis ka lehja pyara ho, haalankah qiraat asal mein yeh janne ka ilm hai ke (haroof ko un ke sahi makhraj se ada karne ke baad) waqf kahan karna hai, wasl kahan karna hai aur kaise karna hai. islamabad mein aam tor par jumma ki namaz faisal masjid ya islami university ki masjid mein parhta hoon jahan, ma sha allah, ache qari mojood hain lekin kabhi kabhi ghar ke qareeb ki masjid mein jumma parhne ka mauqa milta hai aur jab bhi imam sahib khutbe ke doran mein surah an nahl ki yeh ayat lehrak lehrak kar parhte hain, to un ke waqf aur wasl ka yeh haal hota hai ke aik hi saans mein parh jaate hain: inna allaha yamur bil adl wal ihsan wa ita'izil qurba wa yanha anil fahsha'i wal munkarphir saans tor kar agli saans mein parhte hain: wa albaghi ya'izukum la'allakum tazakkaron. meri samajh se yeh baat balatar hai ke imam sahib arabi bhi munasib had tak jaante hain aur qiraat bhi bas theek hi hai lekin is ayat mein woh kyun aisa kar jaate hain? woh yeh kyun nahi karte ke zil qurba par waqf karen aur phir yanhi se aage parhein? tehwar manane ka bhi ihtimam kijiye zahid maghul agar allah ta'ala ne aap ko taufeeq di hai to qurbani ka janwar khareed kar ghar laayein aur us ki aao bhagat kijiye, bachon ko us mein shareek kijiye. rishtedaaron aur doston ke saath mil kar qurbani ka janwar khareedna aur agar himmat aur salahiyat ho to khud qurbani karna mazhabi socialization ka behtareen zariya hai. rohani faiday ke husool ke ilawa yeh deeni rasoomat ke silsile ka bhi tareeqa hai. kuch logon ko main ne dekha hai ke woh janwar ka gosht bhi ghar par nahi anay dete, ijtima'i qurbani karne walay kisi idaray ko raqam de kar kehte hain ke gosht bhi khud hi baant do hamein nahi chahiye. khud yeh log apne gharo par soye par rahte hain. jab ghar se deen ke tehwar aur unhein manaye jaane ki rasoomat aur khushyan bhi rukhsat ho jaayein to is ke baad kuch bach nahi rehta. aaj aap ke bachay aap ko un tehwaron ko manata dekhein ge to kal woh bhi manayenge, warna woh bhi unhein so kar guzaren ge. aur haan, woh qurbani ke liye raqam ki taqseem se bhi jaate rahenge balkay isay falahi idaroon ko dena itna hi sawab samjhein ge jitna qurbani karne ko.