aaie isaka saamana karate hain, darshakon ko ek achchha kort kes pasand hai. vishesh roop se pareekshan jisamen bhaashan kee svatantrata ya yahaan tak ki maanavata ke khilaaph aparaadh shaamil hain. vidambana yah hai ki yah pustak donon vishayon ko shaamil karatee hai.
dashakon ke dauraan, hamane dekha hai ki is grah ne apane saathiyon kee ek jooree ke saamane sabase bhayaanak ghotaala kiya hai. is grah par koee bhee vyakti nahin hai, jo kisee bhee nyaayik pranaalee ko un logon ko dandit karane mein viphal nahin hota hai jab tak ki adhik se adhik samaaj ko nukasaan na pahunche. isee tarah, hamaare pashchimee samaaj ko dhokhe aur aadhyaatmik dhokhaadhadee ka abhyaas karane vaale logon ko jimmedaar thaharaane ke lie vrtti se majaboor mahasoos hota hai. aphasos kee baat yah hai ki shaayad hee kabhee dhaarmik karatab dikhae jaate hain. islaam kee tarah, ye dhokhebaaj keval thaisai dhaarmik svatantrata 'ke maadhyam se apane anuyaayiyon ka shoshan karane ke apane sanvaidhaanik adhikaar ka upayog kar rahe hain.
ek saamoohik prajaati ke roop mein, hamaaree nason mein nyaay chalata hai. yah hamesha hota hai, aur hamesha hota hai. lekin yah jaanane ke lie ki kaanoon ke viruddh aparaadh ke roop mein nyaay karane ke lie kya hona chaahie aur yah nirdhaarit karana hai ki vaastav mein sahee aur galat kya hai. yah pahale spasht karana mahatvapoorn hai kyonki islaamee nyaayashaastr hamaaree apanee naitikata ke vipareet hai. sabase pahale, ham jaanate hain ki kisee ko bhee chup karana aur yaun sambandh, nasl aur yaun abhivinyaas kee paravaah kie bina, svatantr vidhaanasabha aur matadaan ka adhikaar chheen lena galat hai. aur sabase mahatvapoorn baat, ham pashchimee naagarikon ke roop mein jaanate hain ki kisee bhee naagarik ke lie kisee doosare ko nukasaan pahunchaana ya usakee hatya karana galat hai, phir chaahe isaka kaaran kuchh bhee ho. vah hamaara lokaachaar hai. vah ham hee hain. vah hamaara sahee aur galat hai.
yah pareekshan ek aitihaasik vyakti ke aasapaas aur usake vinaashakaaree vyavahaar aur vyaktigat bhavishyavaaniyon ke kaaran bhayaavah lahar prabhaav ka kendr hai - muhammad ibn-abdulla. apane vyaapak aaparaadhik raip sheet aur maanavaadhikaaron ke ullanghan ke rikord ke baavajood, aadamee ne kabhee bhee apane kathor vyavahaar ke lie pareekshan nahin kiya. vidambana yah hai ki itihaas mein sabase adhik poojaneey dhaarmik shakhsiyaton mein se ek, naasarat ke jeesas ko bhee unake hee logon ne daya, prem aur anugrah kee misaal dene kee koshish kee thee.
phir bhee, islaam ke pratishthit bhavishyavakta, muhammad ko javaabadeh thaharaane ke lie dhaarmik auchity ke baavajood, usane dhaarmik adharm ke maadhyam se maranoparaant antarraashtreey kaanoon ko jaaree rakha hai. isake alaava, ek musalamaan bhee apane paigambar par savaal uthaane par vichaar karane ke lie keval ek hinsak aur khoonee pratishodh laega. hatya, choree, balaatkaar aur naitik avahelana ke muhammad ke kaee vrttaanton ko dhyaan mein rakhate hue, is jaanaleva thag ne apane aparaadhon ke lie kabhee sunavaee kyon nahin kee? bas, kisee ko us kaanoonee vyavastha mein dikhaane kee koshish nahin kee ja sakatee, jo usane khud banaee thee. shariya kaanoon mein aapaka svaagat hai. lekin saubhaagy se, hamaare lie, hamaare samprabhu pashchimee raashtr pooree tarah se islaamee nyaayashaastr ko nahin pahachaanate ... abhee tak. aur isalie, ham pooree tarah se apane kaanoonon ke anusaar aadamee par mukadama chalaane ke hamaare adhikaar ke bheetar hain.
bina kisee sandeh ke, pahale kabhee bhee koee ghatana nahin huee hai, islaam ke sansthaapak muhammad ko pooree maanavata ke khilaaph aparaadhon ke lie nyaay karane ke lie itana dussaahasee hona chaahie. peepal banaam muhammad ek pareekshan hai jo islaam kee antarnihit neenv aur ek vyakti ke sv-ghoshit adhikaar ko duniya ke antim eeshvar ke shabd ke roop mein savaal karane ke lie nirdhaarit karata hai. aphasos kee baat hai ki koee bhee kattar musalamaan hoga is pustak ko apane svayan ke dhaarmik upadeshon ke roop mein padhen unhen apane paigambar ke baare mein kisee bhee mahatvapoorn bahas mein ulajhane se rokate hain. hone ke kaaran, is tarah ke takaraavon ke parinaamasvaroop muslimon mein udaaseenata hotee hai ya unhen paakhandee karaar diya jaata hai. isake alaava, imaam (muslim maulaviyon) shaayad hee kabhee muhammad ke aparaadhon par baatacheet mein pravesh karate hain aur kachche tathyon par kisee bhee vichaar ke bina apane pratidvandvee se oopar bolane ke lie kukhyaat hain.
vidambana yah hai ki kisee bhee musalamaan ko darane kee koee baat nahin hai agar unaka vishvaas thos hai aur agar kuraan aur islaamee granth visangati ya aantarik virodhaabhaas ke bina hain. saubhaagy se, gair-muslimon ke lie, is pustak mein prastut tathy kisee bhee paalatoo imaam kee tulana mein jor se rota hai. isee tarah, yah kaha jae ki koee bhee nukasaan sambhavatah is pustak ke prakaashan se saamane nahin aa sakata hai yadi musalamaanon ke paas buddhimatta, tark aur tark ka prayog kiya jaata hai - jisake paas ve adhikaar rakhate hain.
sabase pahale, is pustak ko sandarbh mein hamen nissandeh sveekaar karana chaahie ki muhammad ne khud ko yahoodee, eesaee goodh vaigyaanik lain ke nirvivaad, aparivartaneey, aatm-poorn adhikaar ke roop mein ghoshit kiya, aur hamaare brahmaand mein nihit sabhee paramaanu saamagree is pustak kee saamagree hain. aapako paathak, kuraan aur islaamee granthon ke bheetar virodhaabhaasee, amaany aur galat daavon ko dikhaega jo us dhokhaadhadee ke lie islaam ke abhimaanee paigambar ko ujaagar karata hai.
haalaanki, is pustak ka uddeshy manoranjan ke lie muhammad ibn-abdulla ka pradarshan karane ke lie nahin hai, na hee aadhaaraheen kattarata ko ukasaane ke lie, ya kisee bhee ghrnit aparaadhon ko suvidhaajanak banaane ke lie. badhate pariprekshy ke vipareet ki sabhee musalamaan shaitaanee log hain, sachchaee yah hai ki adhikaansh ko keval apane dharm, kuraan kee bahut hee satahee samajh hai, aur apane vishvaas ko keval ek saanskrtik lagaav ya apanee pahachaan ka ek hissa maanate hain. haalaanki, musalamaanon ke lie islaam unakee nishthaon, vishesh roop se unakee naagarikata ke desh kee seemaon ko paar karata hai - muslim pratham, pashchimee naagarik doosara. phir bhee, sabhee cheejon ko moort roop dene ke baavajood, islaamee, kaaphee sachchaee se, pashchimee ya udaaravaadee philmon ko sveekaar nahin karate hain ek kuraan aur phonabuk ke beech antar pata hai.
kaee pashchimee musalamaan kuraan ke sachche adhinaayakavaadee siddhaanton ko samajhane ke lie bahut dharmanirapeksh hain aur islaam ko pashchim ke lie ek vaidh khatara nahin maanate hain. beshak, yah keval un logon par laagoo hota hai jo svechchha se tikiya (sveekrt jhooth) mein sanlagn nahin hote hain. haalaanki, kaee aise hain jo gupt roop se ek islaamee khilaafat ke punaruddhaar kee ichchha rakhate hain, lekin pasand karate hain ki zeelots unake lie gande kaam karate hain. 11 sitambar kee ghatanaon ke baad, 7 julaee landan bam visphot aur kaee any aatankavaadee hamale, is tarah ke atyaachaaron kee raay sabhee musalamaanon mein vibhaajit hain. haalaanki yah sach hai ki saamaany roop se kaee sanghatit aatankavaad, jyaadaatar hamesha is tathy se munh mod lete hain ki kuraan mein darjanon ghrnit chhand hain, jo avishvaasiyon ke khilaaph aakraamak jihaad kee maang karate hain. yadi ek sachche islaamavaadee ne kuraan dvaara apane vishvaas ko paribhaashit karane ke lie apana jeevan samarpit kar diya, to isamen koee sandeh nahin hai ki dharmanirapekshata aur pashchimee aadarshon ke prati aparihaary ghrna hogee.
durbhaagy se, sachche, kattar anuyaayiyon ke bahumat ke lie, pashchim ko ek bhrasht, anaitik, patanasheel aur ghrnit sabhyata maana jaata hai, saarvabhaumik samataavaad kee ek vidharmee vichaaradhaara ka pratinidhitv karata hai - jo sab kuchh islaam ke khilaaph hai.
sachche muhammad-pooja karane vaale musalamaanon ko protsaahit nahin kiya jaata hai, lekin unake jeevan ke har pahaloo mein apane paigambar ka anukaran karane kee aagya dee jaatee hai. usamen samasya hai. anivaary roop se yuva log talavaar lekar apane imaamon aur paigambar ko khush karane ke lie utsuk hain aur apane kathit (utpeedakon '(pashchim) kee hatya kar rahe hain, jo unhen shariya kaanoon ke anusaar rahane se rok rahe hain. isake alaava, koee bhee in muslimon ke sangharsh ko samajh sakata hai, khaasakar jab unaka shaashvat uddhaar adhar mein latak jaata hai. na jihaad, na svarg.
muhammad ko usake aparaadhon ke lie pooree tarah se jimmedaar thaharaane ke alaava, is pareekshan ke dauraan ham vaastav mein kya sthaapit karenge? in kaaryavaahiyon ka seedha uddeshy yah nirdhaarit karana hai ki muhammad ne vaastav mein ek uchch shakti se divy rahasyodghaatan praapt kiya hai aur yadi unaka sv-ghoshit adhikaar vaidh hai, to tark, tark aur sammohan ka upayog karen. haalaanki, shuroo karane se pahale, hamen apane aur islaam jaise logon ke baare mein aam bhraantiyon aur aalochanaon ko sambodhit karana chaahie. islaam kee kisee bhee aalochana ko kam karane ke lie musalamaanon aur unake hamadardon dvaara istemaal kie gae teen thairai raajaneetik roop se sahee 'aarop hain. unakee ummeed yah hai ki nimnalikhit aaropon ke saath apane aap jaise aalochakon ko doharaate hue, main spasht roop se ek aparaadh parisar ko prakat karoonga, jisase main antatah muhammad ke adhikaar kee jaanch aur poochhataachh se bachoonga. sapane dekhate raho!
muslimon dvaara istemaal kie gae in dayaneey aaropon aur unake adheenasth vaamapanthee dhammi (gair-muslim gulaamon) ke baare mein avamaanana karane ke lie, main unhen saral tark se bahas karoonga.