Aam tor par Hindustan ke musalman Pakistaniyon se aise hi nafrat karte hain jaise wahan ke Hindu karte hain. Is baat ka inkishaf Mutahidda Arab Emirates mein ane ke baad howa jabke is se pehle hum yeh samjha karte the ke shayad Indian musalman hum se mazhabi rishte ki bina par mohabbat rakhte hain. Main ne apne ek samajhdar Indian colleague se poocha ke aakhir aap log Pakistaniyon se itni nafrat kyun karte hain jabke hum aur aap dono musalman hain. Usne kaha ke is baat ka inkishaf us par bhi Emirates mein ane ke baad howa ke Pakistan bhi achay ho sakte hain. Usne kaha ke is nafrat ki wajah uska taleemi nizam hai. Usne bataya ke school se le kar college tak unhein tareekh aur maasharti ilm mein yehi parhaya jata hai ke Hindustan ke tamam masail ki jad Pakistan hai aur yeh ke taqseem ek saazish thi aur Pakistani musalmano ne is saazish ka hissa ban kar Hindustan ke liye kaante boye hain aur aaj Hindustan mein jo bhi masla paida hota hai us ke peechay asal mein kahin na kahin koi Pakistani saazish posheeda hoti hai. Yeh haqeeqat haal jaanne ke baad mujhe yeh log "maazuro mujboor" nazar aane lage hain. Kyunki barson ki dhool ek hi din mein saaf nahi hoti, is ko barson nahi to mahinon to chahiye hote hain. Isi tarah watan azeez ke tolo o arz mein pheli hui shiddat pasandi, maar dhaar, qatl o ghart aur nafraton ke anbaar ek hi din mein wujood mein nahi aaye balkay is beej ko tanawar darakht banne mein pure saat saath baras sirf hue hain aur ab agar hum is se daman chhuraana chahte hain to is ke liye saat nahi to kam az kam tees baras ki mehnat to yakeenan darkar hogi. Pakistan ka shiddat pasand aur nafrat pasand tabqa bhi darasal hamare taleemi nizam ki pedawar hai. Hamare school aur colleges aur madaris sab mein aam tor par soch par pahre bithaye jate hain, aqal paband silsilay ki jati hai aur fikr ko nazar band kar diya jata hai aur kaha jata hai ke jo kitaab mein hai us ko "ratta" lagao aur kamiyabi hasil karo. Aur yeh marz khas tor par Islami uloom, tareekh aur maasharti ilm mein sara cancer ki tarah phail chuka hai. Tareekh ka aik hi rukh parhaya jata hai aur doosre rukh ko parhna aur us ka sawal karna ghaddari ke mutaradif samjha jata hai. Islamiyat mein aik hi fiqhi raye ki taleem di jati hai aur doosri aara ka sochna ya poochna halqa kufar mein dakhil hone ke hum maani qarar diya jata hai. Mazhabi ara par tanqeed o tehqeeq ko shajar mamnooa samjha jata hai aur har firque ki mohabbub shakhsiyat par sawal bhi kharaj az baath jabke doosre firque ke barguzeda afraad ke bakhay adhay jate hain aur in sab baton ko ain eman aur sawab samjha kar kya jata hai. Is mein karne walon ka kya qasoor? Un ki taleem o tarbiyat hi aise hoti hai. Misal ke tor par hamare schools aur madaris mein aik hi fiqhi raye par mabni namaz sikhai jati hai aur samjhai jati hai, chunanche talba sari umar baqi sab tareeqon ko ghalat samjhte rehte hain. Is ki halki si jhalak aap mukhtalif maslik ki masajid mein dekh sakte hain ke agar un mein kisi aur fiqhi group ka shakhs namaz parhne aajaye to us ka tareeqa badi ajnabi nazar se dekha jata hai aur samjha jata hai ke shayad yeh ghalat kar raha hai, hatti ke ek masjid mein jab ek imam sahib ne witr ki namaz mein ma'ruf dua Allahumma inni nasta'een ke bajaye Allahumma ahdini feeman hadait unchi awaz mein parh di to muqtadiyon ne kaha ke imam sahib kyun humein kafir kar ke marnay lagay ho. Yeh sab yakeenan jahalat aur la'ilm ki bina par howa ke woh bachpan se Allahumma inni nasta'een hi parhte a rahe hain. Agar un ko yeh bataya jata ke namaz mein kuch lazmi amoor hain jaise takbeer, qiyam, qirat, ruku sujood waghera aur rukn ch amoor jaise tasbeehat aur azkar ya adaiyat namaz mein baaz mamooli farq, yeh sab farq woh hi hain jin ki rasool Allah ne ijazat di hai aur aap se marwi hain to woh kyun aisa rawaya ikhtiyar karte jaise Emirates ki Islamiyat ki kitaabon mein likha hai ke witr parhne ke teen tareeqe hain, ek Maghribki namaz ki tarah, dosray do rakaat parh kar salaam phir diya jaye aur teesri rakaat alag se parhi jaye aur teesray ye ke teenon rakaat ek hi salaam se parhi jayein. ab jo bachay ye parh kar jawan honge wo apne se mukhtalif tareeqe se witr parhne walon ko kyun bura samjhein ge? arz karne ka maqsad ye hai ke ye taleemi nizaam hai jo ya to wusat nazari aur rawadari ko farogh deta hai aur ya phir tang nazari aur taasub paida karta hai, jaisa ke hamare haan ho raha hai. is liye nafrat, tashaddud pasandi ko khatam karne ka mustaqil aur der pa tareeqa ek hi hai aur wo hai taleemi nizaam ki tabdeeli aur islah, johar satah par ho aur har subject mein ho. har mazmoon ko us ki tamam ma'roof ta'abirat, tamam ilmi rawayat aur us ke hawale se pai jaye wali tamam mu'tabar shakhsiyat ke ihtiram ke hawale se parhay jaye aur talibah ko tarbiyat di jaye ke wo khud sab aara, ta'abirat aur tashrihat mein se behtar ka faisla kar ke amal karein aur dosron ko ghalat na samjhein. aise taleemi nizaam ke parwarda nojawanon par ye baat roz roshan ki tarah wazeh ho gi ke har ilm mein mukhtalif ara, asal mein behtar aur ghair behtar ka 'jhgda' hota hai na ke kufr aur islam ya ghalat aur sahi ka. aur har anay wale niam mehqqiq koi nai baat nahi keh raha hota balke apne aslaaf ke kaam ko hi aage barha raha hota hai. ye alag baat hai ke hum aslaaf ke kaam se na waqfiyat ki wajah se us ke kaam ko koi ikhtira' qarar de dein. ye asal mein us sahib e ilm ka qasoor nahi hota balke hamari la ilmi aur jahalat ka samar hota hai. musalmanon ka taleemi nizaam sadiyon aisi hi roshan rawayat aur tahqeeq o tanqeed ka hamil raha hai. yeh to ab do sadiyon ke zawaal ne in ko is haal mein pohancha diya hai ke musalmanon ke haan ilmi ikhtilaf aam baat thi lekin is ke bawajood sahiban e ilm ka ihtiram pura kiya jata tha aur log jis raaye ko sahi samajhte the, amal usi par karte the lekin doosri ara mein sahiyat ke imkan ko puri tarah tasleem karte the. kaash hum apni ilmi aur taleemi dunya ki tarbiyat mein imam Shafi'i (R.A) ke is qoul ko mashal raah qarar dein to umeed hai ke jald ya badir nafrat aur tashaddud ka silsila apne maqool anjam ko pohanch jayega. imam Shafi'i (R.A) farmate the ke hum khud ko sahi samajhte hain lekin apni raaye mein ghalti ke imkan ko tasleem karte hain aur doosron ko ghalat raaye par samajhte hain lekin us ki raaye ke sahi hone ke imkan ko bar haal tasleem karte hain. hamare haan asal fasaad hi ye hai ke hum khud ko haq pe samajhte hain aur baqi sab ko batil par. is soch aur fikr ko batdrij karna hi masle ka hal hai aur ye hal koi aur nahi kar sakta sirf aur sirf taleemi nizaam hi kar sakta hai. hamare taleemi nizaam ki doosra bara nuqsan aur masla ye hai ke us ka tafarruqati nizam ko farogh dena aur us ki jadain mazboot karna hai. is pe insha'Allah phir kabhi baat ho gi.