Professor Ghulam Azam ne shumar saadatun ke khazane sath liye akhir jail hi se apne rab ke hazoor ja pohanchay. Hirs o hawas, mufaad parasti aur khud gharzi ki siyasat mein ek pakiza, khush bakht aur qabil-e-fakhr kirdar rukhsat hua. Hawas chahay aqdar ki ho ya maal o zarki, insaan mein buzdili, munafiqat, moqa parasti, be asooli aur be zameeri paida karti hai. 1971 mein Jamaat-e-Islami aur kuch aur mohib-e-watan jamaaton ke samne ek doraha tha. Ya to nafraton aur taasubat ke toofan ke samne tanka ban jayen ya phir is mulk ki munfarid nazriyati shanakht aur azadi ko bunyadi hawala bana kar is ki salamti aur baqa ki jung mein chatan ban kar afwaj-e-Pakistan ke shane bashane khare ho jayen. Bharati fauj ki barah-e-raast mudadalat ke baad ab do rahay wali baat bhi nahi rahi thi. Mulk ko bachana ek muqaddas farz tha. Jamaat-e-Islami ne apni siyasi masalihat ko balaye taq rakh kar badi be-jigri se ye farz anjam diya. Lekin jo hona tha woh ho kar raha. Jab suqoot-e-Dhaka ka almia hua, us waqt Professor Ghulam Azam Lahore mein the. Kai watan dost logon ke dil ye sadma sahe na sake aur dhadkan kho baithe the. Ghulam Azam ke dil par kya guzri hogi, ye andaza karna mushkil na tha. Un ki deeni zindagi ki pehli wabastagi tablighi jamaat se thi. Is zamane mein Jamaat-e-Islami ke liye mashriqi Pakistan ki sarzamin kuch zyada zar khiz nahi thi. Moulana Abdul Rahim koi poda kahin se aur koi kahin se ukhaadlate aur usay tehreekki chaman mein la ghadate the. Nojawan Professor Ghulam Azam ko unhone ek ijtima mein shirkat ki dawat di. Jamaat ke paigham se aagahi hui, us ke usloob-e-dawat ko dekha, us ke nazm o zabt ka mushahidah kiya to dil yehin dheer kar diya. Tablighi jamaat waley mizaj ko jamati mizaj mein dhalne mein dhal liya. Ilm o tafakkur aur danish o baseerat ka behraha, wafir qudrat se wadiat hua tha. Badi tezi se manzilen tay ki. Moulana Abdul Rahim ka dast o bazu hi sabit na huye balkay boht jaldi mashriqi Pakistan jamaat ki imarat ka bar utha liya. Maulana Maududi bhi un ke vision, tehreekki shaoor, tanzeemi salahiyaton aur seerat o kirdar ke mua'arif the. Un ki qayidana salahiyaten rang layin aur mashriqi Pakistan mein tehreekki nazriya o fikr ki kheti lehlahane lagi. 1970 ke intikhabi maira ke mein taqreeban har nisbat per Awami League ki asal harif Jamaat-e-Islami hi thi. Lekin andar aur bahar ki saazishon ne sara khail bigar dia tha. Suqoot-e-Dhaka ne Professor Ghulam Azam ki sari nazriyati aur tarbiyati kheti ajad kar di. Fauji to jangi qaidi ban kar aalmi qawaneen ke tata sangeen qisam ki aiza rasaniyon se mehfuz ho gaye the lekin Jamaat-e-Islami aur Islami chatro shango ke karkun aur wo jo 'al-Badr' aur 'al-Shams' mein munazzam ho kar difa-e-watan ke liye fauj ke shane bashan khare the wo awami league aur mukti bahini ke intiqam ka nishana ban kar tiktion per jul rahe the. Idhar baqiya Pakistan mein khas tor par tehreek-e-Islami ki nojawan nasal ko walgi ho jane wale mashriqi bazu ke nazriyati tashkhis ki wajah se us ke chhappe chhapay se jo mohabbat thi wo aqeedat mein dhal kar ek noqte per jama ho gai thi. Ye noqta tha Professor Ghulam Azam. Jidhar jate deeda o dil farsh-e-raah hota. Mohabbaton ke phool nichawar hote. Zati mulaqaton aur ahem ijtimaaton mein un ko sunne ki pyas har jagah mehsoos hoti thi. Agley hi saal ameer-e-Jamaat-e-Islami ka intikhab hone wala tha. Moulana Maududi apni kharabi-e-sehat ki bunyad par imarat ka bojh uthane se mazoori zahir kar chuke the. Nojawanon ko Professor Ghulam Azam ki diljoi aur takreem ki ek surat ye nazar ati thi ke wo mansab-e-imarat per faiz ho jayen. Isi khwahish ki shiddat ne pehli dafa Jamaat ki safon mein andar aur bahar 'Najwiyah' ka mahol peda kar diya. Taham arkaan ki aksariyat ne imaratJamaat ka bojh Miyan Tufail Muhammad ke kandhon par daal diya. Kuch arsa baad Janab Ghulam Azam Britain chale gaye. Aam qiyas yeh tha ke Bangladish mein agle pachas saal tak bhi Jamaat-e-Islami ka apne qadmon par khara hona mushkil hai. Lekin Maulana Abbas Ali Khan ka imani jazba aur azm-e-wastaqal baroaye kaar aya. Khauf aur dehshat ke badal chhate aur itmad ki fazaa qaim hui. Akhara hua tanzeemi dhanche phir khara ho gaya aur dawati o tanzeemi sargarmiyon ka tota hua silsila apni jagah par aa gaya. Main December 1976 ke aakhri haftay mein ek taleemi idaray se wabasta hokar Dubai pahuncha. 1977 ke aakhir mein ya is se agle saal Professor Ghulam Azam London se Dubai tashreef laye. Dubai mein marhoom Mashriqi Pakistan se taluq raknay walay Maulana Noor ul Zaman ka ghar Jamaat-e-Islami ke markaz ki hesiyat rakhta tha. Professor Sahib ka qayam bhi shayad wahan par tha. Chaahne walay wahan mulaqaton ke liye hazir hote. Main ne jasarat ke liye un ka pehla tafseeli interview wahan par liya tha. Un ke mission ki pukar thi ke woh Bangladish mein mojood hon. Chananche wapas chale gaye aur ek taweel qanooni jung lar kar shehriyat bahal karayi. Jamaat-e-Islami par bhi achay din loot aaye. Lekin ek taraf Husna ki teriya hat thi aur doosre us ki ragoun mein Jamaat-e-Islami se bugz o keena dono khushlaten khofnak intiqami jazbey mein dhal gayi. Aalami zameer ki khawabidgi aur insani huqooq ki ilm bardar bari taqaton ki munafiqat o be hisi se faida uthate hue Husna ne Jamaat-e-Islami ki agli saf ki sari qayadat ko intiqami nishane par rakha liya. Kam o baish chalees saal baad Jamaat ke liye ibtala o aazmaish ka ek naya dor shuru hua. Ek dast amooz jangi tribe ne guzishta saal navvay saalay Professor Ghulam Azam ko jangi mujrim qarar de kar atni hi taweel qaid ki saza sunayi. Jeel mein kisi sahoolat aur munasib ilaj mualijay ka hona to khayal-e-mumkin tha, munasib dekh bhal se bhi mehroom the. Lekin yeh banda har hal mein raza-e-rab par raazi tha zabaan per na koi shikwa shikayat aur na apni mazloumiyat o na parsai par koi ihtijaaj, na sahoolaton ka koi mutalaba. Unhone apne liye jis rah ka intikhab kiya tha woh shuru hi se sabar aazma aur pur khar tha. Hamesha hi is sabar ka mojzima rahe jiska naqsha un ke qaaid ne tafheem-ul-Quran mein yun khincha hai: 'Dushmanan-e-haq ke mazalim ko mardangi ke saath bardasht karna. Deen-e-haq ko qaim aur sarbuland karne ki jad o jehad mein har qism ke musaib aur takleefon ko saha jana. Har khauf aur lalach ke muqable mein raah-e-raast par sabit qadam rehna. Shaytan ki tamam targheebat aur nafs ki sari khwahishat ke ala alraghm farz ko baja lana. Haram se parhez karna aur hudood Allah par qaim rehna. Gunah ki sari lutfon aur munafaton ko thukra dena aur neki aur rasti ke har nuqsan aur is ki badolat hasil hone wali har mahroomi ko angaiz kar jana. Gharz is ek lafz ke andar deen aur deeni rawayye aur deeni akhlaq ki ek dunya sumo kar rakhi gayi hai.' Zamane ne un ko amal gah-e-hayat mein bharpoor mujahidana zindagi guzartay hue dekha aur aseri mein bhi pahcha. Woh har hal mein pekar-e-sabar wrazza hi sabit hue. Allah taala ka apni raza ki khatir sabar aur istiqamat se sari aazmaishon ko angaiz kar jane walon ke liye wada hai: 'Yeh hain woh log jo apne sabar ka phal manzil-e-buland ki shakal mein payenge. Adab o tasleemat se un ka istiqbal hoga. Woh hamesha wahan rahenge. Kia hi acha hai woh mustaqar aur woh maqam.' Rahe is batil-e-jaleel ke jeel mein guzre mah o sal to yahan us ki ibadat, us ki tilawat o tadbir, us ki dua o munajat, us ke zikr o fikr aur tasbeeh o tehleel, us ke soz o saz aur pich o tab, us ke dino ki tapish aur us ki shabon ke gadaaz ki gawahi is kala kotri ke saqaf o deewarein denge jo us nafs-e-mutmain ke apne rab ki taraf chale jane ke baad apni be noori aur weraan haali par matam kunaan hai. Aaiye isi ke dar o deewar se puchte hain:ghazaalan tum to waqif ho, kaho majnoon ke marnay ki diwana mar gaya, aakhir ko viraane pe kya guzri?