میں اپنے موقف پر روشنی ڈال چکا ہوں. قرآن مجید کو صرف اپنی سمجھ سے سمجھنے والوں کی سمجھ کی مثال بھی دے دی ہے
aap agar apni baat per ghor karen to aap ka to koi moqif hai hi nahin. is liye keh aap hi to keh rahe hen keh apni taraf se baat kerna sire hi se ghalat hai.
is ke baraks mera kehna ye hai keh her insaan baat sirf aur sirf apni taraf se hi ker sakta hai. warna main agar aap ki taraf se koi baat karun ga to aap us per ehtaraaz ker den ge keh ye to meri baat hi nahin hai.
phir ye keh main ne aap ko apna moqif bataane ka nahin kahaa hai balkeh main ne jo kuchh likhaa hai us ko saamne rakh ker aap ko apni baatun per ghoro fikar ki dawat di hai.
aap ke jawabaat se aap bahot hi ziyaada confused maloom hote hen issi liye aap ko baaten samajhne main shadeed uljhanu ka saamna hai. jab tak aap usoolun ke mutaabiq baaten kerna aur samajhna nahin seekhte aap ki ye uljhane door ho hi nahin saktin. aap hi nahin jo log bhi usoolun ke mutaabiq nahin chalte woh kabhi bhi us satah per pohnch hi nahin sakte keh woh khud baatun se koi usool maloom ker saken.
is ki misaal aap yun samjhen keh aik hai riyaazi ke sawaalaat ko riyaazi ke mojood formulun ke mutaabiq hal kerna aur doosra hai riyaazi se mutalqa nai nai peda hone waale sawalaat ko hal kerne ke nai nai tareeqe ya formule dhoondna. jo shakhs riyaazi ke formulun ke concept se hi waaqif nahin hai usse ham nai tareeqe dhoondne ki tawaqo kaise ker sakte hen?
yahee wajah hai kisi mullaan ne aaj tak koi qanoone qudrat maloom nahin kiya. kyunkeh un ko aisi baatun se kia lena dena?
rahee aap ki pesh kerda misaal to aap khud hi sochiye keh is main kitna dam hai? kia kisi ghalat baat ko maan lena aqalmandi hai ya us ki koi aur tojeeh pesh kerna agarche keh woh tojeeh bhi ghalat hi saabit ho? pioneers hamesha se ghalatyiyan kerte aaye hen. wajah yahee hai keh insaan bila ghalatiyan kiye kuchh seekh hi nahin sakta keh aisa mumkin hi nahin hai. agar aisa mumkin hai to aap bataa den? lihaaza ghalat baatun ko ghalat kehne ki aadat daaliye aur un baatun ke peechhe mat chaliye.
aap samait mullaan ka yahee aqeeda hai keh paighambar ki zindagi sab insaanu ke liye aik behtarteen namoona hai. kia aap ki ye baat drust ho sakti hai? kaise? agar aap is baat ko saabit na ker saken to aap ko aise aqeede se toba kerni chahiye aur is baare main drust baat ko maloom ker ke us ko aqeeda banaana chahiye.
ab aap kahen ge jab sadiyun se sab yahee maante aa rahe hen to main kaise is baat ko chhor sakta hun? yahee baat isaai kehte hen isaa ke baare main. jab sab sadiyun se un ko khudaa ka beta maante aa rahe hen to phir is aqeede ko kaise chhor den? yahee wajah hai agar usoolun ko aik taraf rakh diya jaaye to insaanu ko uljhanu ke siwaa kuchh bhi haasil nahin hota.
sadiyun se log mullaan ke islam ke hi ghulaam hen warna un ki ye haalat na hoti jo hamaare saamne hai. jab tak log mullaan ke islam ko chhor ker drust islam ko maloom ker ke us ko apnaate nahin musalmaanu ki haalat badalne waali nahin hai.