Intiha pasandi ek zehni nafsiyati rawiya hai jiski bunyad taasub, zidd, adam bardasht aur apne khayalat, tasawwurat aur yaqeeniyat ke mamle mein yak ruthe pan par hoti hai. Agar kisi shakhs ka khayal, tasawwur aur yaqeen haq par mabni ho to haq par mabni hone ke aitmad ki wajah se us shakhs mein dosron ko sunne, muzakrah aur mubahisa karne aur daleel ke sath apni baat karne ka hosla hota hai kyunke kisi bhi behas aur mubahisa ke natije mein use apne khayal aur aqeede ke batil hone ya mardood hone ka koi khatra nahi hota. Zidd, adam bardasht aur taasub to is giroh mein hoga jise apna khayal, tasawwur aur yaqeen par daleel ki bunyad par qaim rehna nazar nahi aata. Haan agar sahih al-aqeeda aur raast khayal shakhs ya ashkhas ka ilm satahi aur faham kham ho to us shakhs ya un ashkhas se zidd aur taasub par mabni rawayye ki tawqat ki ja sakti hai. Faham aur idrak aur ilm aur yaqeen insaan ko zehni wusat, wasee ulmashriqi aur ikhtilaf aur ittefaq ke mamle mein narm khoo banati hai. Sahih al-khayal aur raast aqeede ka hamil giroh is soorat mein baaz auqat (hamesha nahi) zidd, taasub aur adam-e-bardasht ka shikar ho sakta hai jab batil quwatein media ke propaganda, jhoot par mabni ilzamat maawaraye daleel aur maawaraye haqeeqat kahaniyon aur siyasi fauji quwton ke zor par ahl-e-haq ko deewar ke sath laga deti hain. Jab haq aur sadaqat ka rasta buzuur roka jaye, jab behas aur mubahisa ke raste band kar diye jayein, jab batil par mabni nizam-e-hayat riyasti aur aalami jabr ke zariye nafiz karne ki koshish ki jaye to majboor aur muqahoor giroh haq ke dai hone ke bawajood mahaz qayam-e-wujood ki khatir adam-e-bardasht ke rawayon ka shikar ho jate hain agar ke ahl-e-haq aur sadaqat ke rawaye "tang aamad, bjang aamad" ko adam-e-bardasht ka naam dena insaf ki baat nahi hai. Intiha pasandi ke mutalliq in tamheedee kalimat ke baad hum us soorat-e-haal ki taraf aate hain jo is waqt poori Islami dunia mein aamooman aur Pakistan mein khasoosan jari hai. Poori Islami dunia beshumool Pakistan is waqt bad tareen intiha pasandi aur dehshatgardi ka shikar hai. Pakistan mein intiha pasandi ki jarrain ek taraf to liberal fascists ke rawayon mein aashkara hain to doosri taraf uske danday aalami fasadai quwton khasosan Amrici samraj aur uske ghumashaton se jude hue hain. Pakistan mein androni intiha pasandi ka ek shakhisana kisi had tak firqa wariyat ke zehan ki pedawar hai. Mazkoorah intiha pasandi ko kisi tarah bhi Islami intiha pasandi ka naam nahi diya ja sakta. Islam to itidal pasandi, aman parasti aur ehtiram aur farogh-e insaniyat ka deen hai. Yeh koi naya deen nahi. Yeh to azal se abad tak tamam insano ka deen hai. Adam alaihis salam se lekar Nuh alaihis salam, Ibrahim alaihis salam se le kar Ismail alaihis salam, Yaqoob alaihis salam, Musa aur Isa tak sab ka deen tha. Musa ke ummati aur Isa ke ummati sab musalman the. Yeh to bani akhir ul zaman Hazrat Muhammad ﷺ ki baathat ke baad jab Musa aur Isa ke ummaton ne aap ﷺ ka inkar kiya to woh Yahudi aur Nasrani ban kar reh gaye aur sharaf-e-muslimani se mahroom ho gaye. Intiha pasandi aur dehshatgardi ka ek pehlu alami hai aur doosra pehlu musalman mashraon ka androni pehlu hai.Agar bannazar namayr dekha jaye toh fi alhaqeeqat aalami pehlo ghalib hesiyat rakhta hai. Chand saal pehle America ke do think tanks Rand Corporation aur International Crossner Group (ICG) ne musalman muaashron ki jo taqseem ki hai aur jis ko woh barha wa de kar (un ki zaban mein) banyaad parast musalmano ka zor tor na chahte thay un mein sunni Islam, Shia Islam, Sufi Islam, Wahabi Islam, Harbi Islam aur banyaad parast Islam ki istilahen istemaal kar rahe thay. America aur Russia ki halif maghribi aur mashriqi taqaton ko un ka mashwara tha ke sunni aur shia ki khilafat ko barhaya jaye. Sufi Islam ki dama darma aur sukhnay ma'awinat ki jaye Deobandi Islam ko nazar mein rakha jaye aur Harbi nez banyaad parast Islam ko kuchalne ka rasta ikhtiyar kiya jaye. Ab hum dekhte hain ke mazkoorah buland think tanks ki sifarshat par bohot had tak amal ho chuka hai aur is simt mein taizi se karwaiyan ho rahi hain. Tunisia, Misr aur Libya ke halaat ko zehan mein rakhein aur ghor farmayein ke kis tarah Arab bahar ka rukh mor kar Islami quwaton ko kuchla gaya. Shaam, Iraq aur Afghanistan ki surat e haal par nazar daliye ke kis tarah in mumalik mein muaashron ko teh o bala kar diya gaya. Iran aur Saudi Arabia ko kis tarah mutaharib quwaton ki tarah amne samne khara kiya gaya. Khaleeji riyasaton aur Saudi Arabia mein andar hi andar Shia Sunni mukasamat ko intiha tak pohancha diya gaya. Pakistan mein firqa wariyat par mabni ka ladam jhagra lo tanazeemain qabu se bahar ho rahi hain. Bharat, America, Israel aur digar maghribi mulkon ki khufiya tanzeemon ne nafuz kar ke kam az kam Pakistani Taliban ko aise raste par laga diya hai jis mein Islam aur musalmanon ka ghata hi ghata hai. Islami muaashron ki fazaa ko is qadar gadla kar diya gaya hai ke achi bhali sahi alfikar jamaatien aur afraad bhi apne bayanat aur tor e atwaar mein tawazun aur aitadal qaim rakhne mein nakam nazar aate hain. Digar musalman muaashron mein umooman aur Pakistani muaashray mein khasosan firqa wariyat par mabni intiha pasandi ne qalb o azaan ko mukamal tor par jakar rakha hai. Har group bazahir Quran o Sunnat ki bunyad par stand liye khara hai lekin batin apne hizbi, maashi, siyasi balke sifli mafaadat ki aabiyari kar raha hai. Mili yakjehati ko nasl aur mili majlis sharai ke platform hon ya bein al-madhab aur bein al-masalik conferences, hamare mukhtaram aur muqaddar ulama karam ka rukh anwar kuch aur dikhata hai lekin apni hizbi majalis mein aur apne mureedan e basafa ke samne un ka chehra bilkul badal jata hai. Ramazan ul Mubarak mein sehri aur iftari ke auqat ke sadah se muaamla par hamare in "muttaqi" hazrat ka stand 90 darjah ke zawiye par hota hai to aise masail jin mein akhaz o nataij par ghor o fikr ki zaroorat hoti hai un par un hazrat ka ittefaq to jooye sher lanay ke mutaradif hai. Yeh ikhtilaf raaye jab zidd, ana, taasub ka shikar ho kar adam e bardasht ki hadon ko choo ne lagta hai to woh masail janam lete hain jin ka ab hum shikar hain. Islami muaashray ek arse tak maghribi isti'mari quwaton ke zair e nighen rahe. In maghribi isti'mari quwaton ne taleemi nizam aur siyasi tadaabeer se hamare qulub o azaan hi badal kar rakhe diye. In maghribi isti'mari quwaton ne nazar na anay wala ek aisa khudkar fikri nizam (Perpetual Thinking System) hamare khemiron mein daal diya ke un ke jane ke baad hum maghrib ke secular nizam ke par josh maawin ban gaye. Aap zara Pakistani muaashray par hi nazar daliye, hamara taleemi nizam, hamare samaji tor atwaar, hamara media aur hamara safrani rawiya kya ab zyada maghrib parast aur secular nahi ho gaya bamuqabla is ke ke jese hum 1947 se pehle the. Hum arzoo to islami hone ki karte hain lekin hamare tamam af'al aur hamare tamam mutalbat secularism koaur promote karte hain. hamari tamam mazhabi aur deeni jamatiyan is par muttafiq hain ke hukoomat ko mazhabi mamlaat mein mudakhilat ka koi haq nahi aur hum aisi kisi mudakhilat ko zor royein ge jabkeh hukoomati za'ima is baat par zor dete hain ke maula ko hukoomati mamlaat se alag rakhna hai. hamare ye maqadur za'ima deen ko riyasat, siyasat, adalat, bazaar aur leen deen ke mamlaat mein nafiz karne ke qail nahi hain. kehne ko to hum ek Islami riyasat hain. Islami Jamhooria Pakistan ka sarkari mazhab Islam hai. Qarar dad-e maqasid Islami muashray ki wazeh simt maeen kerti hai. Aain ka Article 31 hukoomat ki zimmedari thehrata hai ke woh awam ko taleem o tarbiyat ke zariye is qabil banaye ke woh apni zindagi Islam ke mutabiq jaisa ke Quran o Sunnat mein bataya gaya hai guzar sakein. Supreme Court ke do teen saal pehle diye gaye ek faislay ki roo se Pakistan ke aain ke mutabiq poora Quran-e Hakeem dastoor ka amli hissa hai. Dastoor ki ye shak bhi mojood hai ke Pakistan mein koi qanoon Quran o Sunnat ke ahkamat aur taleemat ke khilaf nahi ban sakta. Islami Nazariyati Council bhi mojood hai jiska farz hukoomat ki Islami rahnumai hai. Shariai adalat bhi mojood hai jiske ikhtiyar mein hai ke woh kisi bhi qanoon ko jo Quran o Sunnat ke khilaf ho kaladam qarar dene ka hukm de sakti hai. Itne khule, ghair feham aur wazeh aaini aur qawani ahtemamat ke bawajood agar Pakistan mein Islami nizam ka bulbula bala nahi ho raha to hamari raay mein is ki wajah hum sab ka secular stance hai. Afsos ye hai ke Islami nizam aur Islami inqilab ke liye tasalsul ke sath jado jehad karne wali Islami tehreek bhi basa awqat, firqa parasti aur secular stance mazhabi jamatiyon ko (shayad) khush karne ki khatir usi raah mein beh jaati hai aur naray zan ho jaati hai ke hum hukoomat ko ijazat nahi denge ke woh deeni madaris ki azadi aur khud mukhtari par koi qadghan lagaye halankeh deeni madaris ki azadi aur khud mukhtari ne jahan musalmanon ki wahdat ko paray paray kiya hai wahan sab se zyada nuqsan tehreek-e Islami ko pohanichaya hai. Tasub, zid, in aur shadeed firqa parasti ki fiza mein tehreek-e Islami kis tarah parwan charh sakti hai aur shayad ye hi wajah hai ke Pakistan mein tamam tar koshishon ke bawajood Islami nizam apni sahi surat-e haal mein qaim karne ka khwab pura nahi ho raha. Pura aalam Islam is waqt ek aatish fashan par khara hai har taraf afratafri aur khanah jungi ka saman peda ho raha hai. Amrici istaamr ne apna muashrah mahfooz bana kar Islami muashrayon mein jung o jadal ki aisi chingari chhodi hai jo maghribi istaamari sazishon ki wajah se phelti hi ja rahi hai. Hum bhi dushman ka aala kar ban kar khud hi ise phela rahe hain aur khud hi ise mein bhasm hone ke khatre se do chaar hain. Qatl aam ho raha hai to sirf musalmanon ka, maishat tabah ho rahi hai to musalmanon ki aur taqseem dar taqseem ka agenda hai to sirf musalman muashrayon ke liye. Sawal peda hota hai ke kya is tarah ke mahaul mein Islam ka bolbala ho sakta hai? Kya is tarah ki surat-e hal mein aalam insaniat Islam ki fuyuz o barkat se bharpoor ho sakti hai? Aur kya musalman aik ummat wahida ki shakal mein zinda reh sakte hain? Afsos ke sath kehna parta hai ke in tamam sawalon ke jawabat nafi mein hain.S ke baad sawal uth'ta hai ke Pas cheh bayad kard Yeh ek taweel aur sabar azma mansooba hai ke jis par amal kar ke halaat ka rukh modha ja sakta hai. Is mansooba ki bunyad taleem hai aur sirf taleem, is taleem mein rasmi taleem bhi hai aur ghair rasmi taleem bhi. Sab kuch chhod chhad kar ek azeem taleemi tehreek barpa karne ki zaroorat hai, ek aisi taleemi tehreek jis ki bunyad Rasool (SAW) ke Quran mein bayan kiye gaye maalomana faraiz hon. Allah Rabb ul Azat ne Rasool (SAW) ke faraiz risalat ke hawale se taleem o tarbiyat ke char pehlu bayan kiye hain, yani tilawat-e-ayat, taleem kitaab, taleem hikmat aur tazkiya nafs. Majooza taleemi tehreek ke yehi char asasi maqasid hain aur mojooda taleemi idaroon mein yehi sab kuch nafiz karne ki koshish ki jaye. Naye idaray bhi banaye jaye jo taleem o tarbiyat ke in char qurani pehloun ko bunyad banayein. Naara zan hoay baghawat se kaam kiya jaye. Dhum dharakay wali raliyon, be maqsad matlubat aur har ishu par lith bardariyon se ijtinaab kiya jaye. Sath sath mojooda deeni madaris aur maghribi tarz ke schools, colleges, universities mein bhi musbat aur muhabbat se maawanat ke sath tahzeeb afkar, tahzeeb nisabat aur tahzeeb mahol ka kaam kiya jaye. Tadreesi aur taleemi literature tayar karne par tawajju di jaye. Dastoori aur aaini alaat ko kaam mein la kar hakoomaton ko bhi qail kiya jaye, hakoomati machinery mein mojood aise azahan jo Islami tadap rakhte hain unhein mutaharrik kiya jaye hatta ke parliment mein bhi aise ahbaab mil jayein ge jo rasta milne par taawun karein ge. Ek ham-geer pur aman aur mehnat par mabni taleemi tehreek zyada se zyada bees saalon mein rang laye gi. Koshishon mein jo shaoor aur khuloos ho ga to shayad das saalon mein hi tabdeeli nazar aane lagay. Lekin sawal paida hota hai: Yeh kare ga kaun? Hum samjhte hain ke is kaar-e-khair ke karne ke liye mulk mein idhar udhar baithe kai log mojood hain. Kai chhoti badi tanzeemiyan hain jo apni si koshish karti rehti hain. In muntashir afraad aur tanzeemun ko ikattha kar ke ek platform mohaya karne ki zaroorat hai. In sab ko ikattha kaun kare ga aur khud apni poori taqat is kaar-e-khair mein kaun jhonke ga? Hamari nazar mein is kaar-e-khair ki zimmedari Jamaat-e-Islami par aidi hoti hai. Agar woh taleem ko waqai apni tarjih ul qarar de de aur digar be samar sargarmiyon se kuch arsa ke liye ijtinaab ka faisla kar le to tabdeeli ki umeed ki ja sakti hai. Is ke sath agar ulama-e-karam Allah ka khof dil mein paida kar ke apne faraiz mansubi ki taraf mutwajjah hon aur mahaz khutba hae Jumma ko hi awaam ki taleem o tarbiyat ke liye istemal karna shuru kardain to chand saalon mein manzar badal jaye ga aur Pakistan ka Islami muashra inteha pasandi aur dehshatgardi, malaavat aur chor bazaari, rishwat aur bad anwani, firqa warana jhagron aur girohi chapkali se chhutkara paale ga. Agar ulama-e-karam az khud yeh kaam karne ke liye tayyar nahi hain to Aeen-e-Pakistan ka Article 31 hakoomat ko is baat ka zimmedar banata hai ke woh is ka ehtemam kare. Kya Jamaat-e-Islami aur is tarah ki digar jamatiyan jo Millat-e-Islamiya ki wihdat ki hami aur firqa warit ki mukhalif hain hakoomat ko is baat par qail nahi karengi ke woh qarar dad-e maqasid aur Article 31 ke mutabiq apni zimmedari poori kare.