Rawayti Ulama ka rawiya Hamare mazhabi tabqay ka ek bara group science ko deen aur uske baaz maamlaat mein apni naqabil-e-taujih ta'abeerat (Interpretations) ke khilaf ek challenge samajhta hai. Ye log samajhte hain ke science us qaum ki numaindgi kar rahi hai jo uske asrar aur rumooz ko khojne mein peesh hai aur ye keh ke woh qaum jab tak apni sciencei tehqiqat aur unke hairat angaiz nataij se kinara kash aur begana ho kar unki deeni ta'abeerat ki qail nah hojaye tab tak is ki falah ki koi surat mumkin nahi. Halankay in sciencei nataij se faida uthane mein khud yeh ashaab bhi kisi se peechay nahi. Is mein shubah nahi ke is naqta-e-nazar ka zubani izhaar ab itna aam aur moaser nahi raha lekin hamari mazhabi nafsiyat aaj bhi is se buri tarah mutasir hai. Is soch ka nuqsaan ye hai ke ye log jadeed ilm se is qadar door hain ke deen ka intehai mutalia aur ilm hone ke bawajood woh is dunya ke maamlaat mein is ka itlaaq nahi kar sakte. Chanancha aaj ke taraqqi yafta dor mein bhi hamein ek badi tadad mein ulama is naqta-e-nazar ke qail milenge ke sooraj zameen ke gird ghoomta hai aur is maamlay mein science ka nukta nazar Islam ke khilaf hai jo kisi tarah theek nahi hosakta. Is kharabi ki ek wajah to zahir hai ke inki sciencei uloom se na waqfi hai lekin is se badi wajah jo is na waqfi ka sabab bhi banti hai woh hai inka science ke maamlay mein ghalat tasawur aur yehi bunyadi ghalati hai. Science kya hai Khuda ne is kaainat ko koi malbay ka dheer nahi banaya aur insaan ko makhzun ka ek tukra hi nahi banaya. Balkay inke wujood mein is qadar pichida aur nafis nizaam aur shobe rakhe hain ke insaan shayad hi kabhi unki poori haqiqaton ko dhoond paaye ga. Kaainat ke zaray zaray ko Khuda ne apne qawaneen ka taba kardia hai aur har shay in usool o qawaneen ke mutabiq apne safar mein hai. Jahan tak Quran ka talluq hai to woh insano ke liye hidayat ki kitab hai take insaan is par amal karke apni akhirat sanwar sake. Woh asal mein koi science ki kitab nahi lekin kuch zimni bahasoon mein woh, kaainat mein karfarma, Khuda ke qawaneen ka tazkira zaroor karta hai. Ye tazkira zahir hai ke Khuda ki nishaniyon ko dekhne aur iski qudrat wa inayat ka iqrar karne ke liye hi kiya jata hai. Yehi usool o qawaneen jab barha ke mashahidoun aur tajurbaat se guzar kar apni behtareen surat mein daryaft karliye jaate hain to science ban jate hain. Ye qawaneen kabhi 'do aur do char' aur kabhi intehai pichida asabi nizaam (Nervous System) ki surat mein daryaft hote hain aur ek haqiqat ki tarah jane jate hain. Science aur wahi In sabit shuda sciencei haqaiq ke baare mein ye khayal ke woh kabhi Khuda ke tasawwuriya aur uski shariat se takra sakte hain sirf isi surat mein mumkin hai jab ye samjha jaye ke in usool o qawaneen ka banane wala aur unhe is kaainat mein lagoo karne wala Khuda ke siwa koi aur hai. Kyunkay ye to ho nahi sakta ke Khuda apni khudai ke jalwe dikhane ke liye kuch cheezein hamare samne rakhe aur.In par ghoor o fikr ki dawat bhi de magar in cheezon se khud us ke apne wujood ya uski hidayat ka inkar hojaye. Sad maazrat ke sath, mahaz is bunyadi nuqta ko samajhne ke liye, farz karein ke Jibra'il Ameen ki laayi hui wahi se hamein yeh samajh aaye ke do aur do paanch hote hain toh hamara rawiya kya hoga? Kya hum yeh kehne ki jisarat karenge ke aap az raah-e-karam dobara pooch kar aayein ke aap ko kya paighaam diya gaya hai, kyunke Khuda ne apni afaati nishaniyon ke zariye hamein jo ilm de rakha hai us ke mutabiq do aur do chaar hote hain? Ya phir kya hum saari duniya ke tanzu aur taareef ko nazar andaz kar ke aainda ke liye 'do aur do paanch' ko hi sahi manenge shuru kardenge? Yeh dono rawiye ajeeb hain kyunke aisa toh ho nahi sakta ke hum poore aql o shaoor ke sath kabhi wahi ke inkar par majboor hojayein aur na yeh ho sakta hai ke Khuda hamare kisi aise sawal ke jawab mein (naooz billah) khud hi be bas hojaye ke ab insaan ko kaise samjhaaya jaye. Is mauqe par ek hi surat nazar aati hai ke hum zara ghoor karein ke wahi ko sunne ya samajhne mein hamein koi ghalti to nahi lagi? Aap yaqeen karein ke hum jab bhi yeh ghoor karenge toh hum par wazeh hojaye ga ke na to do aur do paanch hain aur na hi Khuda ke paighaam ke pohanchaane mein (naooz billah) koi khayanat hui hai balki woh hum hi hain jo is paigham ko sunne ya samajhne mein thokar kha gaye the. 'Do aur do chaar' ki saada si science to sabhi jaante hain lekin yahi haqiqat doosre science laws ke maamle mein samajhne ke liye hum tyaar nahi hote. Nazriyat aur qawanin ka farq Yahan ek intehai ahem baat nazar andaz nahi karni chahiye, woh yeh ke hum yeh rawiya sirf unhi science haqaiq ke bare mein rakhein ge jo baar baar ki azmaishon guzar kar scientific laws ki hesiyat hasil kar chuke hain aur un ke nataej aur faide ab kaainat mein dekhe ja sakte hain. Mahaz science danon ke nazriyat ko yeh hesiyat nahi di jasakti ke hum unhein bunyad bana kardeen ko samjhein. Misal ke tor par Darwin ka nazariya irtiqa jo is waqt tareekh ka hissa aur ek qissa mahaz ban chuka hai yeh hesiyat nahi paasakta tha ke is ke muqable mein takhleeq-e-Adam ke qur'ani tasawwur ko rad kiya jata kyunke woh nazriya kabhi ek qanoon ki hesiyat paahi nahi sakta aur yaqeenan aisa ho bhi nahi sakta tha kyunke do aur do chaar ka sabaq insaan ne mahaz kisi qisse aur kahani ko sun kar yaad nahi karliya balkay yeh ilm bhi doosre science laws ki tarah ek mukhtasir ya taweel amal se guzar kar hi hamare haath laga hai aur is ke nataej aur faide bhi hamare shab o roz mein roozi roshan ki tarah ayaan hain. Hamari zimmedari Science kisi qoum ke aqaid ka majmua nahi balkay kaainat ki daryaft shuda haqaiq ka anbaar hai aur islam deen fitrat hai jo na kabhi haqiqat se mukhtalif koi baat kehta hai aur na hi kisi haqiqat se nazar churata hai. Aaj ke dor mein islam ko sahi shaoor ke sath dunya mein phelane ke liye zaroori hai ke hum science se nafrat karte hue is se aankhein na churayein. Balkay islam ko logon ke samne pesh karein taake dunya falsification tests ke ek silsile ke baad islam ko bhi ek haqiqat manne par majboor hojaye.Mein yakeen hai ke aqli aur sciencei tareeqay par Islam ka mutala kiya jaye to yeh ho hi nahi sakta ke is mein adna darjay mein bhi koi nuqs dhoonda jasakay. Yehi andaz khud Quran mein istemaal kiya gaya hai, baghair koi dhons jamaaye Khuda logon ko challenge karta hai ke woh agar suchay hain to uski baaton ko ghalat sabit karke dikhayen aur iske khilaf apne nazriyat ko theek sabit karke dikhayen. ''Tum Khudaye Rehman ki takhleeq mein koi khall nahi paoge! To nigaah dohrai, kya tumhein koi nuqs nazar aata hai? Phir baar baar nigaah dohrao, tumhari nigaah nakam, thak kar waapas aajaye gi.'' (Al-Mulk) Yehi sahi rawiya hai jo hamein sciencei ilm ke bare mein apnana chahiye aur yeh baat samajhni chahiye ke aisa pehli baar nahi hua ke mazhabi tabqay ke ek group ne sciencei haqaiq ko apna dushman guman kar liya. Maseehi church ne ahl-e-maghrib ke tareekh dour mein is se bhi zyada afsosnak rawiya un scientists ke bare mein dikhaya jin ki aaj duniya maddah hai aur phir ek dilchasp baat yeh hai ke Bible mein tahreefataur iske andar sciencei aghlaat (Scientific Errors) sabit karne ka muaamla ho to hum unhi sabit shuda sciencei qawaneen ki roshni mein yeh mukabla saranjam dete hain jo un kitabon ke manne wale hamare samne rakhe gaye hain. Yeh behtareen mauqa hota hai is baat ko samjhne ka ke science agar un ghair muslimon ke nazriyat ka naam hai to phir kyun yeh nazriyat un ki mazhabi kitabon par tanqeed aur un ke rad ka zariya bante hain? Yeh agar Khuda ke qaim kardah qawaneen nahi to kyun Khudaye Rehman ke alfaaz ko sach kar dikhate hain ke Quran se pehle ke ilhami sahifon mein bohat had tak tahreef ho chuki hai. Khuda ki zaat aur uske khaliq kaainat hone par aitmad ka lazmi talaaza hai ke hum is baat ka yakeen rakhein ke uski hidayat ya koi bayaan kabhi haqiqat aur aqal-e-aam (Common Sense) ke khilaf nahi hosakta. Warna to Khuda ko khud hi aakar apni baat manwana hogi kyunke dunia ko to shaoori tor par sirf usi nuqta nazar ka qail kiya jasakta hai jo woh apne samne pare hue haqaiq ki roshni mein qaim kar sakti hai. Aur yeh haqaiq agar balakhir usi Khuda ki taraf rehnumai nahi karte to phir logon ko mohar jibr hi se qail kiya ja sakta hai lekin khud Khudaye Zuljalal hi ka faisla hai ke ''Deen ke maamle mein koi jibr nahi, hidayat gumrahi se bilkul alag ho chuki hai.'' (Al-Baqarah: 257) aur ''Humne insaan ko raah sujhadi hai. Ab woh chahe to shukarguzari ki rah apnaye aur chahe to nashukri ki.'' (Ad-Dahr: 3) Hasil-e-Kalam Is sari behas ka maqsaad yeh wazeh karne ki koshish hai ke: 1. Science Islam ke khilaf kisi qoum ka nuqta nazar nahi balke un haqaiqat ka majmua hai jo Rab ki takhleeq ke natije mein us kainaat mein karfarma hain. 2.Quran hamein is dunya mein mojood Khuda ki nishaniyon aur is ke banaye hue usool o qawaneen ki bunyad par hi apne nazariyat ka qail karne ki koshish karta hai. 3. Quran ke paigham ko theek theek samajhne aur usay dunya ke samne pesh karne ke liye hamein sciencei ilm se kinara kashi nahi balkay un ke husool ko apna maqasid banana hoga. 4. Agar hamein Quran aur Islam ko darpesh jadeed dunya ke challenges ka jawab dena hai to hamein apni un deeni taabeerat aur nazariyat par nazr sani karni chahiye jo na to sabit shuda sciencei haqaiq ke mutabiq hain aur na hi aqal o fitrat ke musallamat ki grip mein aate hain.