dimaagh aur hawaas ki zaroorat aur ehmiyat

[Mughal1]

dimaagh ki zaroorat aur ehmiyat

1. jab tak ham is baat ko tasleem nahin karte ke demaagh kisi bhi baat ko samajhne ke liye laazmi hai ham deen ko samajh hi nahin sakte.

is ki waja yeh hai dimaagh aik masheen hai compyooter ki tarah jis ke bagher malumaat mehz aik bekaar shai ho jaati hen. malumaat ko samajhne ke liye aik drust dimaagh ka hona zaroori hai, yahee nahin balkeh aqal seekhne se aati hai khudbakhud nahin aati. is ke liye insaan peda hone se le kar marne tak apni koshish karta rehta hai. zindagi ke tajarbaat ke bagher aqal nahin aati. isi liye har shakhs koi bhi baat utni hi samajh sakta hai jinta ke us ko baat ko samajhne ki mahaarat haasil ho jaati hai zindagi ke tajarbaat se.

jab yeh baat teh hai keh dimaagh aur maloomaat do alag alag cheezen hen to phir yeh baat samajhna har giz mushkin nahin keh wahee ka maqaam kia hai dimaagh ki hesiyat ko saamne rakhte huwe. wahee sirf aur sirf maloomaat hen jin ko sirf aur sirf insaani dimaagh hi istemaal kar sakta hai. agar baat ko samajhne waala dimaagh hi na ho to wahee ho yaa koi aur malumaat sab bekaar hun gi kyunkeh un ko istemaal main laane waala hi mojood nahin hai.

2. dimaagh aur wahee ka aapas main taluq to saaf saaf zahir hai magar wahee aur tajarbaati ilm ka taluq bhi hamare liye jaanana zaroori hai. kyunkeh agar ham ko tajarbaati ilm se aqal na aati to ham wahee ko samajh hi nahin sakte the kyunkeh wahee usi zabaan main hai jo insaan bolte hen aur wohee ilfaaz istemaal karti hai jo insaan bolte hen to phir yeh baat bhi teh hai keh wahee hamaare tajarbaati aloom ke khilaaf nahin ho sakti. is ki waja yeh hai jis shaakh par aap khade ho kar kuchh karte hen us ko aap kaat nahin sakte warna sab kiya dhara reh jaaye ga, yani aap bhi us kaati hui shaakh ke saath hi neeche gir jao ge. jis baat par kisi doosri baat ka inhisaar hota hai os ke bagher woh baat jo os par munhasir hai ho nahin sakti.

isi liye jo koi bhi insaani tajarbaat ke khilaaf baat kare ga us ki baat ka maanana agar namumkin nahin to mushkil zaroor hai. yeh kaise ho sakta hai koi aap ko kehe aap insaan nahin gadhe hen kyun keh mujhe khudaa ne abhi abhi bataaya hai. aap aise aadami ko paagal samjhen ge aur kahen ge is ko baat karne ki tameez hi nahin hai. isi liye wahee ke naam par bebunyaad baatun par ham ko apna waqt zaaya nahin karna chaiye aur na aisi baarun par aapas main bebunyaad jhagde khade karne chaiyen.

3)in baatun se ham ko yeh baat samajh aa jaani chahiye ke quran ki baatun ko jo log tod marod kar apne apne bebunyaad aqeede saabit karne ki koshish karte hen woh sakht ghalti par hen chahye un ke naam ke saath log kitne hi lambe lambe alqabaat lagaa den. islam thos asoolun par mabni deen hai shakhsiyaatun par nahin. is liye quran ki wohee tafseer drust hai jo aisi baatun ko zehn main rakh kar ki gayee ho baaqi sab baaten banaavti hen aur quran ke zimme jhoot thonpne ki baat hai.

hawaas ki zaroorat aur ehmiyat

1. jaise dimaagh aik masheen hai aur us ka istemaal karna insaan ko khud seekhna padta hai aisi hi insaani hawaas bhi insaani dimaagh ko istemaal karne khud hi seekhne padte hen.

2. aankh se ham dekhna seekhte hen aur zindagi ke tajarbaat se ham ko pata chal jaata hai kon si cheez kia hai, woh door hai yaa nazdeek, badi hai yaa chhoti, kis rang ki cheez hai waghera waghera.

3. kaan se ham sunana seekhte hen aur zindagi ke tajarbaat se ham ko maloom hota hai, kon si awaaz kaisi hai, zor ki awaaz hai yaa naram, dukh aur takleef ki awaaz hai yaa khushi aur musarrat ki, aurat ki awaaz hai yaa mard ki yaa kisi aur cheez ki, awaaz door se aa rahee hai yaa qareeb se waghera waghera.

4. naak se ham soonghna seekhte hen hen aur yun ham ko soonghne se mutalqa maloomaat mil jaati hen zindagi ke tajarbaat se.

5. zabaan se ham cheezun ka zaaiqa chhakhna seekhte hen aur yun hamaare dimaagh ko zaaiqe se mutalqa malumaat mil jaati hen.

6. hasasiyat ki his bhi hamaare dimaagh ko maloomaat fraham karti hai. maslan cheezun ko chhoo kar ham ko ehsaas hota hai woh sakht hen yaa naram, sard hen yaa garam, zordar hen ya kamzor waghera waghera.

ab aap sochiye agar aap dekh na sakte to dimaagh ko kaise pata chalta ke dekhna kia hota hai yaa kesa lagta hai? agar aap sun na sakte to aap ko kaise pata chalta awaaz ka sunana kesa mehsoos hota hai. isi tarah agar aap ke sab hawaas hi naakaara hote to kia aap ke dimaag ki koi ehmiyat reh jaati?

dimaagh ko bahir se agar koi malumaat hi na mile to woh kia kare ga? kuchh bhi nahin. agar aap ke compyooter ko maloomaat dene ka koi zariya hi na ho to aap ka compyooter kia kare ga? kuchh bhi nahin. agar maloomaat milen gi to dimaagh un ko istemaal main laaye ga warna nahin.

dimaagh ko maloomaat hawaas ki madad se milti hen. aur hawaas se mili malumaat wohee ho sakti hen jo hawaas se mil sakti hen insaani zindagi ke tajarbaat ki bunyaad par.

jab jab insaan apni zindagi ke tajarbaat se guzarta hai us ko ehsaas hota jaata hai ke kuchh malumaat aisi bhi ho sakti hen jo us ke hawaas ke zariye se haasil hi nahin ho saktin albata dimaagh un ke baare main raaye qaaim kar sakta hai apni soch ki bunyaad par. jo malumaat insaani dimaagh ko pohnchti hen hawaas ke zariye un hi main se insaani dimaagh un par kaam kar ke kuchh aisi malomaat maloom peda kar sakta hai jo dimaagh ke mantaqi kaam ka nateeja hoti hen.

misaal ke tor par agar aap ko do adad diye jaayen aur aap ko kaha jaaye aap teesra adad bataayen in ko jama kar ke to aap bataa sakte hen apni dimaaghi salahiyat ko istemaal kar ke. yeh nateeja bhi untna hi motabir hai jitna keh hawaas ke zariye haasil shuda malumaat.

yahee waja hai jo baaten insaani aqalo hawaas se bahir hun un ke baare main insaan ko malumaat haasil hi nahin ho saktin. is maqaam par pohnch kar insaan ko khaarji ilm ki zaroorat mehsoos hoti hai jo khud us ki apni pohnch se bahir hai.

yeh baat koi insaan hatmi tor par nahin bataa sakta duniya kaise wajood main aayee hai yaa khudaa ki wahee insaan ko kaise mili hai.

ham aur deegar kaainaat mojood hen is ka inkaar mumkin nahin hai aur khudayee kalaam mojood hai is baat se hatmi inkaar bhi insaan ke liye mumkin nahin hai.

ham mojood hen is par behs ki zaroorat hi nahin hai albata khudaa ka kalaam bhi mojood hai yaa nahin is baat par behsen hoti rehti hen magar aksar aisi behsen benateeja reh jaati hen. is ki waja kia ho sakti hai? is ki waja yeh hoti hai keh log is baat ki taraf tawajuh hi nahin dete keh mojood ke wajood ko do tarah se saabit kiya jaa sakta hai. 1) mojood khud apne wajood se zahir ho aur apane kaam ko bhi zahir kare aur 2) mojood khud apne wajood se to zahir na ho magar us ke kaamu se us ke asaar mil sakte hun yaa khud us ne apne kaamu ko kisi tarah se zahir kiya ho.

kia khudaa ke wajood ka koi saboot hai?

insaani dimaagh aur hawaas ki zaroorat aur ehmiyat par baat ho chuki hai jis ka samjhna ashad zaroori hai mazeed batun ko samjhne ke liye.

ise pehle ke khudaa ke wajood par saboot ki baat ki jaaye kuchh aur khaas baatun ka jaanana bhi zaroori hai. maslan aap ko kaise pata chal sakta hai keh kisi maamle main sach kia hai aur jhoot kia?

is baat ko jaanana intahee zaroori hai ke insaan kisi bhi baat ko sach chand tarah se tasleem karta hai yaa kar sakta hai aur is ke ilaawa kisi bhi insaan ke paas aur koi tareeqa nahin hai keh woh kisi bhi maamle main sach ko jaan sake.

1. woh haqeeqat yaa sachayee jo aap ke saamne bhi ho aur aap us ki deegar tareequn se aik munaasib had tak tasdeeq bhi kar saken. misaal ke tor par aap aik drakht ke saamne khade hen aur woh drakht aap ko nazar aa raha hai. aap paas jaa kar us drakht ko chhoo kar bhi apna itminaan kar lete hen keh yeh aik kharji haqeeqat hai na keh mehz aap ke zehn ki pedawaar. ise se aage aap kuchh aur logoon ko bhi dekhte hen aur woh bhi is drakht ko waise hi dekh sakte hen jaise aap khud, yani aik khaarji haqeeqat. is tarah tasdeeqaat ke baad aap poori tarah maan lete hen keh yeh drakht jo aap ko nazar aa raha hai aik maadi haqeeqat hai mehz aap ka zehni khayaal nahin hai. isi liye jo baat aap khud apne hawaaso azaa se achhi tarah maloom kar len us ke khilaaf chahye koi kuchh bhi kahe us ko aap kabhi bhi nahin maaniye warna aap hamesha ke liye khud ko uljhanu ka shikaar banaa daalen ge aur yun aik nafsiyaati yaa wehmi mareez ban jaayen ge.

2. doosre darje ki sachayee woh hoti hai jo aap ko koi bataaye jo moqe par mojood tha aur woh hatal imkaan aisi ghalti se paak ho jo os ko jhoota saabit kar de. kisi gawah ki sachi gawahee woh hoti hai jo qaable ehtmaad saabit ho jaaye. yani woh bazaate khud motazaad na ho aur na woh kisi haqeeqat se takraati ho. yahee wajah hai jis gawahee main khud apne andar tazaad paaya jaaye woh motabar nahin hoti balkeh jhooti hoti hai yaa ghalat hoti hai yani qaable ehtbaar nahin hoti. na hi woh gawahee motabar hoti hai jo kisi tasdeeq shuda yaa musallam haqeeqat ka inkar kare yaa ose takraaye. bahot se log bahot si baaten khud banaa lete hen apne apne maqaasid ke liye is liye aise logoon se bahot hi hoshyaar rehna chaiye warna log aap ko bewaqoof banaa kar apna matlab nikaalte rehen ge. in logoon main aik bahot badi tadaad sadak par baithe aamilun ki hai jo faal nikaalte hen aap ki qismat bataane ke liye yaa jaadu toone aur deegar baatun se aap ko bewaqoof banaate hen aur yun aap un ke aage apni jeben khaali kar dete hen. khudaa ne apni kitaabun main bahot si baatun se logoon ko hoshyaar rehne ki taleem di hai takeh woh khud ko aik doosre ke nuqsaan pohnchaane se mehfooz reh saken.

3. teesre darje ki sachayee woh hoti hai jo na khud saamne ho, na us par koi gawah ho balkeh sirf kuchh asaar ose se mutalqa milen jin se yeh gumaan ghaalib ho ke baat yun hai aur is ki tardeed na ho sake. is baat ko yun samjhiye keh aap aik ghar main daakhil huwe aur wahan aap ko kuchh aise asaar mile jis se aap ko yeh gumaan huwa us ghar main koi reh raha hai.

4. chhowthe darje ki sachayee woh hoti hai jo mehz aik mumkin baat hoti hai. yani waisa ho bhi sakta hai aur nahin bhi.

in tareequn ke siwaa insaan ke liye kisi baat ke sach jaanane ka koi aur tareeqa hai hi nahin.

Ab khudaa ki zaat khudbakhud to hamare saamne nahin hai is liye khudaa koi thos haqeeqat nahin hai jis ka ham ko khud bakhud ilm ho sake. ham khudaa ko kisi maadi shai ki tarah tatol kar apna itminaan kar hi nahin sakte.

ham musalmaan kehlwaane waale logoon ka dawa hai ke khudaa ne ham ko quran diya hai apne aakhiri nabi ke zariye. is liye quran khudaa ki zaat par daleel hai yani khudaa ki zaat ki mojoodagi ka saboot hai.

yaa yun bhi kaha jaa sakta hai aik shakhs ne sadiyun pehle yeh dawaa kiya ke mujh ko khudaa ne apna paighambar chuna hai. jab logoon ne osse saboot maanga apne is dawe ka to us ne logoon ke aage quran ko rakh diya batore saboot ke.

ab sawaal peda hota hai logoon ko sirf quran padhne se kaise pata chale ga keh yeh quran khudaa ki baaten hen aur is paighambri ka dawa karne waale ne khud apni taraf se nahin banaa li hen?

is ke liye ham ko quran ko achhi tarah se samajh kar padhna ho ga aur un haqaaiq ko bhi maloom kar ke khoob achhi tarah samjhna ho ga jin ke mutaliq quran baaten karta hai. jab ham quran ka yun achhi tarah muaaina kar chuken ge to ham par yeh baat khul kar wazeh ho jaaye gi quran fil waaqe khudaa ka kalaam hai yaa nahin.

Quran Ko achhi tarah se samjhna zaroori kyun hai?

Quran ka dawa hai yeh khudaa ka kalaam hai. agar ham is ko theek theek na samjhe to phir is ko khudaa ka kalaam saabit hi nahin kar sakte aur agar ham is ko khudayee kalaam saabit hi na kar saken to phir log is ko tasleem nahin karen ge jabkeh ham ko hokam yahee diya gayaa hai is ki taleem ko aam karo hikmat aur danaayee ke zariye.

khudaa aleem bhi hai hakeem bhi, haleem bhi, azeez bhi, rahmaan bhi hai raheem bhi. in sab baatun ka pata tab hi chale ga agar quran ko samjha jaaye aur logoon ko samjhaaya jaaye aur mil kar is ke program par amal kiya jaaye ta keh insaaniyat amno skoon, taraqi aur khushhaali ki zindagi paa sake.

kyunkeh quran khudaa ke wajood aur us ke program par daleele kaamil hai isi liye agar is ki baatun ko samajhne main ghalti ki gayee to is ka nateeja bahot hi door ras aur bayaanak ho ga insaniyat ke liye quran ke mutaabiq. yahee waja hai baar baar bataaya gayaa hai quran bashaaratun ki kitaab hai aur khatrun se aagah karne waali kitaab hai.

bashaaraten yun hen keh is ka program insaniyat ko zameeno aasmanu par control ataa kar de ga kyunkeh insaan ko khudaa ne nashwo numaa ke liye peda kiya hai ta keh yeh insaan aik mamooli haalat main peda ho kar bahot hi bade bade karnaame kar sake ga jo khud insaan ko herat main daal den ge. is ki misaal aik bahot hi qadaawar drakht ki si hai keh aik chhote se beej se peda ho kar taraqi karta karta aik bahot hi bada drakht ban jaata hai. agar aadmi beej ko dekhe phir drakht ko aur darmyaan ki kadyan nazar se ojhal hun to insaan heraan ho ga yeh chhota saa beej itna bada drakht kese ho sakta hai. kuchh yun hi khudaa ne insaan ko agarche aik mamooli haalat main peda kiya magar is ko taskheere kaainaat ka kaam diya insaaniyat ke faaide ke liye.

yani agar insaan khudaa ke diye ge manshoor ko aam kare ga aur us ke dastooro qanoon ke mutaabiq apna maashara qaaim kar ke apni zindagi guzaare ga to itni taraqi kare ga keh khud heraan ho ga yeh main kahan se kahan pohnch gayaa.

isi liye insaan ko aagah bhi kar diya gayaa baar baar keh agar woh aisa nahin kare ga to phir pastiyun main girta chalaa jaaye ga, jahan khud us ki apni baqaa khatre main pad jaaye gi.

yahee waja hai quran ko saheh saheeh samajhna intahee laazmi hai. quran ki sahee samajh ke bagher aik achha taraqi pasand insaani mahol tashkeel dena insaniyat ke liye mumkin hi nahin hai warna aaj 1400 saal tak de chuka hota.

Yun quran saabit karta hai keh yeh insaan ka kalaam nahin hai kyun keh agar insaan main yeh ehliyat hoti keh woh khud ko khudbakhud bulandiyun par le jaa sakta to wahee ki us ko zaroorat hi na hoti aur aaj se bahot arsa pehle woh kaam kar chuka hota jo aaj tak us ne kiya.

aaj se 1400 saal pehle yeh kitaab logoon ko di gayee thi magar logoon ne is ko peeth peechhe phenk diya aur yahee haal logoon ne ise pehle di gayee kitaabun ka kiya warna aaj tak insaan kahan se kahan pohnch gayaa hota. yahee waja hai insaan apas main guthamgutha hen aur insaani taraqi ruki hui hai insaan ki khud peda karda rukaawatun ki waja se. yeh rukaawaten us waqt tak door hi nahin ho saktin jab tak insaan wahee ko samajhte nahin aur us ki roshni main chalta nahin

aaj insaan saare kaam khud ghalat tareeqe se karta hai aur ilzaam peda karne waale ko de raha hai. ise badh kar insaan ki hamaaqat aur kia ho gi? phir kehta hai khudaa ke wajood ka to kuchh bhi saboot hi nahin hai. na is baat ka saboot hai quran khudaa ki kitaab hai aur na yeh keh khudaa ne ise pehle bhi kabhi koi aisi kitaab bheji thi.

sawaalaat peda hote hen aisa kyun huwa, kis ne kiya, kyun kiya, kaise kiya, kab kiya waghera waghera?