ZAMAN AUR MAKAAN

Allah taala farmatay hain :

'' aur hum logon ko misalein day kar samajhate hain. Aur Allah hi har cheez ko jan-nay wala hai.' '

( surah noor. Aayat numer 30)

Barri se barri baat ko tamseeli andaaz mein bayan kya jaye to kam lafzon mein baat aasani se samajh mein aati hai. Hum koshish karte hain ke Zaman aur makaan ki uljhi hui guthi ko talbat aur talba aasani se samajh len.

Do musafir. Do dost... Do aadmi... Sarrak par chal rahay they.

Aik chhootey qad ka tha aur dosra barray qad ka tha. Bzahir dono ki raftaar aik thi lekin chhootey qad ke aadmi ka qadam jab uthta tha to faasla kam tey hota tha aur barray qad ke aadmi ka qadam ziyada faaslay par parta tha.

Dono chal rahay they... Chalne mein qadam agay uthte they. Sarrak peechay saf ki terhan teh ho rahi thi jaisay koi Ulti saf lapait raha ho... Chaltay chaltay dono naay bateen shuru kar den. Aik bol chuka to dosray naay is ki baat ka jawab diya. Dosra khamosh huato pehlay naay jawab diya. Kaafi faasla tey karne ke baad inhen sarrak par aik teesra aadmi chalta huanazar aaya... Woh akela tha. Woh peechay se anay walay do admion ki guftagu sun kar un ke sath aa mila aur baat cheet mein shareek ho gaya.

Ab do se teen dost... Teen musafir... Teen aadmi ho gay.

Yeh aadmi bhi taweel-ul-qaamat tha... Chhootey qad ka aadmi beech mein aa gaya aur idher udher do barray qad ke aadmi sath sath chalne lagey... Chaltay chaltay sarrak peechay reh gayi aur aankhon ke samnay... Samnay ki sarrak phelti gayi... Jab do qadam uthte they... To teesray qadam par sarrak peechay reh jati thi... Aur agay qadam uth rahay they... Is chalne mein jaisay jaisay space ( space ) ya sarrak ke hissay peeron ke neechay se nikal rahay they. Isi munasbat se gharri ki soi bhi gardish kar rahi thi. Aik aadmi neh gharri dekh kar kaha chaltay hue hamein bees minute ho gaye hain.

Hum Chaltay Hain To Zameen Hamein Dhakailti Hai :

Is ka matlab yeh huake qadmon ke neechay se srkne wali sarrak jab gzon mein ya farlang mein peeron ke neechay se nikal gayi to bees minute ka waqt bhi guzar gaya.

Tenu mein se aik chhootey qad ke aadmi neh sawal kya... Dostoo! Hum jab se chalay hain sarrak hamaray peeron mein se nikal rahi hai... Hum agay barh rahay hain... Sarrak peechay ja rahi hai... Hum is ko yun bhi keh satke hain ke sarrak hamein agay dhkil rahi hai ?

Dosra aadmi bola...... Dostoo! Sarrak agar hamein dhkil rahi hai to hamein chaltay hue bees minute guzar gay hain yeh bees minute ka waqt kya hai ?

Teesray aadmi neh kaha... Mein to yeh samgha hon ke hamara aik qadam jab uthta hai to dosra qadam sarrak par hota hai... Ab jab dosra qadam uthta hai. Teesra qadam sarrak par hota hai aur un dono qadmon ke uthnay ke darmain jo kuch hai woh space ( space ) aur dono qadmon ke darmain agar second ka friction bhi guzra hai to woh time time hey.

Tenu musafir chaltay chaltay ruk gay... Aur sarrak ke kinare aik ghany saya daar darakht ke neechay baith gay... Thori der khamoshi ke baad aik musafir bola.

Yaroo !... Hamari nashist qudrati tor par aisi hai ke hum usay masalas keh satke hain.

Kya masalas ban-na ittafaq hai ?... Ya is ke peechay koi hikmat hai ?

Kotah qad aadmi naay herat ka izhaar karte hue kaha...... Oopar dekho !...... Darakht gole hai.

Lagta hai ke masalas aik gole dairay ya chhatri ke neechay hai. Lekin yeh ajeeb baat hai ke chhatri bhi zameen ke oopar qaim hai aur hum tenun bhi zameen par baithy hue hain. Jab hum chal rahay they to zameen peechay hatt rahi thi. Ab hum baithy hain zameen apni jagah par qaim hai... Darakht ki golai ( chhatri ) aur hamara masalas mein baithna koi hum maienay baat hai ?

Teesra aadmi guftagu mein shareek sun-hwa...... Is naay kaha...... Dostoo !... Darakht ki golai aik tanay par qaim hai aur darakht ka tana zameen par qaim hai. Kya zameen darakht ke tanay, pattoun aur shaakhon se bani hui gole chhatri mein koi pegham hai ?

Zaroor is mein koi hikmat nazar aati hai......

Tenu musafir is maslay ko suljhanay mein itnay ziyada munhamik ho gaye ke inhen waqt ka ehsas nahi raha... Jab waqt ka ehsas huato aik ghanta guzar chuka tha... Aik musafir bola... Ke jab hum sarrak par chal rahay they... Chunkay hamaray qadam uth rahay they... Is liye sarrak peechay ja rahi thi. Hum agay ja rahay they... Qadmon ke yakke baad deegray uthnay mein aur zameen par parney mein jab sarrak kaafi peechay reh gayi to hum ne dekha ke 20 minute ka waqt guzar chuka hai lekin ab hum baithy bateen kar rahay hain... Chal nahi rahay hain to aik ghantay ka waqt kaisay guzar gaya ?... Kya waqt ka talluq chalne se ya waqt chalne ke baghair bhi guzarta hai... Number teen musafir jo rastay mein shareek safar huatha... Is ne kaha... Bhaio !... Sochnay ki baat yeh hai ke jab hum chal rahay they jab bhi waqt guzra aur jab hum baith gaye tab bhi waqt guzra... Is ka matlab yeh huake waqt ki hesiyat sanwi hai aur space ko awliyat haasil hai.

Yeh aisa ghambeer aur mushkil tajzia tha ke dono dost heran reh gaye... Ke space jab ho gi to harkat ho nah ho waqt guzray ga. Space nahin ho gi to waqt nahi guzray ga.

Tenon mein se aik nay kaha...

Ensaan ki paidaiesh bhi space main hui. Reham madar space hi to hai... Space main jab nutfa qarar pa jata hai to waqt bhi shuru ho jata hai. Aisa kabhi nahi huake reham mein nutfa qarar nah paye aur no mahinay ke baad wiladat ho jaye...

Aadam Ka Saraapaa :

Aadam o hawaas se jab nafarmani sarzad ho gayi to unhon naay khud ko burhenapa mehsoos kya... Yani inhen apne jism par se kapray utare hue nazar aeye... Is ka matlab yeh huake aadam ka saraapaa aik space hai. Nafarmani se pehlay saraapaa ke woh khadd-o-khaal jo sattar mein daakhil hotay hain inhen nazar nahi aeye aur jaisay hi nafarmani hui aadam ke saraapaa ki space tabdeel ho gayi. Is ka matlab yeh huake aadam aala spacespace sey adna space main aa gaye agar aadam ka saraapaa nah hota to aadam khud ko burhenapa mehsoos nah karte...

Aik Hazaar Saal Ka Aik Din :

Tenu mein se aik sahib bolay... Jab baat aadam aur Hawa ki hai to hamein time & space ka suraagh agar miley ga to aasmani kitabon se miley ga... Is liye ke aasmani kitabon ny hi aadam o Hawa ka taaruf karaya hai.

Number teen musafir asmano ki vus-aton mein gum ho kar bola...

Din... Roshni... Aur yom space hai.

Allah taala farmatay hain :

* mera aik din pachaas hazaar baras ka ho ga.

* mera aik din das hazaar saal ka ho ga.

* aur mera aik din aik hazaar saal ka ho ga.

Yani din ki Tawalat ya din chhootey barray honay ka talluq... Is ke phelnay ya simetnay se hai.

Aik Raat 33 Saal Ke Barabar :

Allah taala farmatay hain :

'' mein ne quran ko shab qader mein nazil kya.' '

Jab ke quran pak 23 baras mein poora sun-hwa... Mafhuum yeh hai ke aik raat 23 saal ke waqt ki muddat ke barabar hui.

Hazrat  moose aleh salam ko Allah taala ne tees raton ke liye bulaya aur chalees raton taq koh-e tor par rakha. Yahan sirf raton ki space ka  zikar hai jab ke moose aleh salam chalees din aur chalees raatain koh-e tor par rahay. Yani Hazrat  moose aleh salam chalees din, chalees raatain raat ke space main rahay. Raat ke space main time phail jata hai. Din ke space main time simat jata hai.

Dimension :

Aik sahib bolay... Isi mazmoon par mere zehan mein do misalein aayi hain.

Dono musafiron naay back zabaan kaha... Zaroor bayan karo...

Is naay kaha... Jab hum akhbar parhte hain to hum aankhon ko istemaal karte hain. Sath sath hum akhbar ko aawaz se parhte hain. Yani hum aankhon ki space ko istemaal karte hain aur jab akhbar parhte hain to bolnay ki space istemaal karte hain. Agar akhbar hum se kuch faaslay par ho to aankhon ki space ko akhbar par keeray makoray nazar ayen ge aur sahih nahi parha jaye ga. Agar akhbar aur aadmi ka faasla ziyada ho jaye to huroof ki shakalain gayab ho jayen gi aur agar chone ki salahiyat se akhbar daur chala jaye ga jab ke chouna bhi isi waqt mumkin hai jab spaceہو to akhbar par koi harf nazar nahi aeye ga. Is baat se saabit huake har shye ka wujood aur har wujood mein diementio aur har diemention ka qiyam space per hai.

Hum naam ko bhi space hi kahin ge. Is liye ke naam space

Ki shanakht hai... Space... Jism... Diemention... Agar nahi hunge to naam nahi rakha jaye ga. Maslan hum teen musafir hain.

Hamaray teen naam hain... Mera naam Mahmood hai... Tumhara naam Zaid hai... Aur mere teesray bhai ka naam Ayaz hai... Yeh tenu

Naam space ki nishandahi karte hain.

Aur yeh space aik saraapaa hain. Har saraapaa mein sochnay ke liye dimagh hai. Dekhnay ke liye ankhen... Suneney ke liye kaan hain.

Mehsoos karne ke liye dil hai... Chone ke liye douran khoon ka amal hai... Soonghnay ke liye naak hai... Garmi sardi mehsoos karne ke liye jism mein masamaat hain... Gham zada aur khush honay ke liye mahol mein inteshaar ya itminan hai... Mahol... Zameen ke tabay hai...zameen  space hey... Space choti ya barri hoti rehti hai.

Parwana Ki Umar :

Aik parwana chay ghantay mein bachpan, jawani aur burhapay ke tamam marahil tey kar laita hai jab ke wheel machhli parwanay ke chay ghantay mein poooray honay walay mah o saal aik hazaar saal mein poooray karti hai... Parwanay ki poori zindagi chay ghantay ki hoti hai aur wheel machhli ki zindagi aik hazaar saal ki hoti hai.

Aik saanp bohat barray choohay ko is liye nigal laita hai ke usay chooha chhota nazar aata hai agar chooha itna bara nazar aeye jitna bara aadmi ko nazar aata hai to saanp usay nighalnay ki himmat nahi kere ga. Is ke saaf maienay yeh hue ke chooha saanp ko itna bara nazar nahi aata jitna bara aadmi ko nazar aata hai.

Sher hathi ke muqablay mein chhota hota hai. Hathi ka deal doll sher ke muqablay mein bohat bara hai lekin hathi sher se darta hai. Hathi sher ko dekh kar muqaabla nahi karta. Dar kar bhaag jata hai.

Is tajzia ke tehat hum yeh keh satke hain ke aadmi jab alaa space sey nikal kar asfal space main daakhil ho jata hai to is ke oopar khauf taari ho jata hai aur yahi woh khauf hai jo is ko alaa space main daakhil honay se rokta hai. Agar aadmi asfal space ko radd kar day to az khud aala space main daakhil ho jata hai aur alaa space main  daakhil hona hi jannat ki zindagi hai. Jannat mein khauf aur gham nahi hai.

Allah taala nay quran pak mein farmaya :

Ae aadam to aur teri biwi jannat mein raho aur space ki hadd bandi ke baghair jahan se dil chahay khush ho kar khao piyo.

Quran kareem ki is aayat mein yeh hikmat makhfi hai ke khushy aala space hai aur na khushi asfal space hey. Aala space haasil karne ke liye payghambaroon ka bataya huatareeqa tawakkal, bharosa, Qanaat , istigna hai... Toheed aur risalat par imaan hai.

Maday se bana huagosht post ka jism hamein nazar aata hai lekin gosht post ka jism kis bisaat par qaim hai hamari zahiri aankhh nahi dekh sakti. Agar madah ki shikast o reekht ko intahi hado taq pouncha diya jaye to mehez rangon ki judaghana shu’ayen baqi reh jayen gi. Tamam makhloqaat aur mojoodaat ki maadi zindagi aisay hi keemiyai amal par qaim hai. Fi al haqeeqat lehron ki makhsoos miqdaaron ke aik jagah jama ho jaany se mukhtalif marahil mein mukhtalif nooein banti hain.

Aadmi Ki Asal Madah Nahi Hai :

Is farmole ko bayan karne se Mansha yeh hai ke aadmi ki asal madah nahi hai balkay aadmi ki asal lehron ke tane se bani hui aik bisat hai. Aik taraf yeh laharen insani jism ko maadi jism mein paish karti hain aur doosri taraf yeh laharen ensaan ko roshiniyon ke jism se muta-arif karati hain. Jab taq koi aadmi maday ke andar qaid rehta hai. Is waqt taq woh qaid o band aur suobat ki zindagi guzarta hai.

Aur jab woh apni asal yani roshni ke jism se waaqif ho jata hai to qaid o band, alaam o masaaib, paicheeda aur lailaaj bimarion se nijaat haasil kar laita hai.

Asli aadmi yani roshni ke aadmi se waqfiyat, Zaman o makaan ( time & space ) se azad honay ki alamat samjhi jati hai. Yeh wohi zindagi hai jahan ghaibi aloom munkashif hotay hain aur Allah ke Urfan ke darwazay khil jatay hain.

Ilm Ki Tashreeh :

Ilm ka matlab hai janna. Ya kisi cheez ke baray mein maloomat haasil karna, zameen o aasman mein abad makhlooq mein se koi aik makhlooq bhi aisi nahi hai jo ilm ke dairay se bahar ho... Har makhlooq virus ho, choonti ho, shehad ki makhi ho, hiran ho, naqsh o nigaar se muzayyan khobsorat paron wala parindah ho, zebra ho, sher ho, hathi ho ya hazaron saal pehlay hajam mein hathi se bhi barri makhlooq dynasour ho... Sab ke oopar ilm muheet hai yani sab ko apni zindagi guzaarne apni khord o nosh ka samaan haasil karne aur is samaan se istifada karne ka ilm haasil hai.

Hum jab shehad ki makhi ke rehaishi kamray aur hifazati intizamaa dekhte hain to hamein mukammal zabita hayaat aur bharpoor administration nazar aata hai. Yahi sorat e haal choonti ki bhi hai.

Mazdoor Chyontyan :

Quran hakeem mein irshad hai :

'' chyontyon ki malka ne Hazrat  Sulaiman aleh salam ke azeem al shan lashkar ko dekh kar apni reaya chyontyon se kaha ke tum foran apne bilon mein ghis jao warna Sulaiman ? Badshah ke ghoron aur papyad_h logon ke qadmon ke neechay aa kar halaak ho jao gi.' '

Mazdoor chyontyan ghalla jama karti hain aur zameen ki teh mein banay hue allag allag khaanoon mein zakheera karti hain, mazdoor choonti ke andar apne jism se das gina ziyada wazan uthany ki salahiyat hoti hai, engineer chyontyan apni malka ke liye Shahi mehal tayyar karti hain. Yeh Shahi mehal gilryon ke zariye har taraf se mila huahota hai, engineer chyontyon ka banaya huamehal qilah ki terhan mazboot hota hai taa ke is ke oopar pani ka koi asr nah ho. Aur shadeed garmi bhi asr andaaz nahi hoti yani qilay ke andar mehal, mehal ke andar gallerian, center li air conditioned hoti hain, chyontyon mein aik qisam aisi hai jo lehron mein muntaqil honay ka ilm jantee hai, jis terhan kisi TV station par tasweer lehron mein muntaqil ho kar TV screen par nazar aati hai. Isi terhan chyontyan lehron mein muntaqil ho kar daur daraaz maqamat par poanch jati hain. Is ka matlab yeh huake scientist chyontyan lakhoon saal pehlay se roshiniyon mein tahleel honay ka amal jantee hain.

Parinday Mein Aqal O Shaoor :

Quran hakeem mein malka saba ka waqay bara dilchasp hai aur is waqea mein aik parinday ke aqal o shaoor ka tazkara hai. Is terhan zameen ke oopar mojood har makhlooq ilm ki doulat se malaa maal hai, kisi mein aqal o shaoor ziyada hai, kisi mein kam hai lekin zameen par mojood taqreeban saarhay gayarah hazaar makhlooq aur un makhloqaat mein khrbon lakhoon afraad mein se aik fard bhi aisa nahi hai jo ilm nah jaanta ho.

Muasharti Janwar :

Kaha jata hai ke ensaan masharti janwar hai, masharti janwar se morad agar yeh hai ke ensaan grohi system ka paband hai yani ensaan, ensaan ke sath rehta hai, baat karta hai, nafrat karta hai, mohabbat karta hai, aik ensaan jo kuch khata hai dosra bhi wohi nosh jaan karta hai to yeh tarz tklm darasal ensaan ki anaa parasti hai, jab ke har ensaan yeh daikhta aur jaanta hai ke bheer bhi masharti janwar hai, bheer hamesha bheer ke gilah mein bithti hai. Bakri hamesha apne raywar ke sath rehti hai, hathi hathi ke sath rehtay hain, aisa kabhi nahi huake hathi bhens ke sath betha ho, bhens oont ke sath baithi hui nazar aayi ho. Yeh sab janwar ya hewanat aik dosray ki khabar Gary rakhtay hain. Aik dosray ke kaam atay hain, aik dosray ke gham aur khushee mein shareek hotay hain. Ensaan chunkay ehsas bartari ka mareez hai is liye is ne apne giroh ko masharti janwar ke naam se muta-arif karaya hai.

Janwar Rotay Hain :

Aik gaaye ya hiran ka bacha jab mar jata hai gaaye aur hiran aanso-on se rotay hain. Hewanat ke giroh mein jab paidaiesh hoti hai to is giroh ke afraad khush hotay hain aur un ke cheharon par khoshi ki lehar daurti hui ba aasani nazar aati hai, ensaan kehta hai ensaan ko fazeelat haasil honay ki wajah yeh hai ke is mein aqal o shaoor ziyada hai, agar hewanat ki zindagi par tafakkar kya jaye to ensaan ka yeh daawa bhi be bunyaad hai.

Hewanat mein chhootey chhootey hashrat al arz kayi mamlaat mein ensaan se kahin ziyada zaheen, hooshiyar aur aqal mand hain.

Hamein yeh sochna hai ke ilm ke husool mein jab tamam hewanat Bashmole ensaan ( hewan Natiq ) ( jab ke har hewan bhi hewan Natiq hai ) kis terhan doosri makhlooq par afzl o Ashraf hai.

Yaqeen Ka Patteren :

Ilm yaqeen ka patteren hai. Aisa patteren jis par zindagi rawan dawaan hai, hayaat o mamat qaim hai, aur jis par taraqqi o irtiqa mojood hai.

Yaqeen kya hai ?

Yaqeen woh markaziat  hai jis mein shak aur ibham nahi hota. Duniya ke khrbon afraad mein yaqeen ka patteren mojood hai ke pani peenay se pyaas bujhti hai, pyaas ka taqaza nah ho to pani madoom ho jaye ga, pani se pyaas is liye bujhti hai ke pani mojood hai, yaqeen aik aisa amal hai jis ke oopar zahir aur batin mutharrak hain. Yaqeen ilm ke baghair nahi hota aur ilm yaqeen ki aabyari mein mukammal kirdaar ada karta hai.

Quran hakeem mein yaqeen aur ilm ki poori terhan wazahat ki gayi hai. Hazrat  ibrahim aleh salam ko Allah taala neh noor firasat se nawaza tha. Un ke ilm neh yaqeen ka darja haasil kar liya tha ke buut sun satke hain aur nah dekh satke hain aur kisi ko naffa nuqsaan nahi pouncha satke. Un ke ilm neh inhen bta diya tha ke be jaan mortiyon ko mera baap apne hathon se banata hai phir yahi mortyan ibadat gaahon mein saja di jati hain. Jahan badshah, badshah ke musahib, barray barray ohday daar aur awam pathar se tarashi hui un be jaan mortiyon ko sajda karte hain aur haajat rawai ke liye un ke samnay haath jorhte hain aur dua karte hain.

Pathar Ki Mortyan :

Aik roz unhon ny apne waalid Azer se poocha :

'' ae mere baap! Kyun poojta hai jo cheez nah sunay, nah dekhe aur nah kaam aawe tairay kuch.' '

( surah maryam. Aayat : 42 )

Hazrat  ibrahim aleh salam ke waalid ny jo kuch jawab mein kaha Hazrat  ibrahim aleh salam ke ilm ny is ki nafi kar di aur Hazrat  ibrahim aleh salam ke andar ilm ke baad tafakkar aur tafakkar ke baad yaqeen ka patteren mutharrak huato unhon ny socha ke :

Har shye muqarrar qaiday aur zaabtay ke tehat khud bakhud kaisay mutharrak hai ?

Kon hai jo rozana Sooraj ko tulu karta hai ?

Kon hai jo din ke ujalay ko tareqi mein badal deta hai ?

Kon hai jo darakhton ki shaakhon mein se phal namodaar karta hai ?

Barish kon brsata hai ?

Lehlahaati khityan kon ugaata hai ?

Kon hai woh hasti jis ki amal daari mein kaayenaat ka har fard apne kaam mein laga huahai, aapas mein koi takrao nahi hota aur kabhi koi

Ikhtilaaf waqay nahi hota.

Nateeja mein Hazrat  ibrahim aleh salam ny lakri se banaye hue buton, pathar se banai hui mortiyon aur matti choonay se banai hui doosri cheezon ko kkhuda maan-ne se inkaar kar diya.

'' mein apna rukh is taraf karta hon jis ny asmano aur zameen ko peda kya, mein shirk karne walon mein se nahi hon.' '

( surah inaam. Aayat : 79 )

Taron Bhari Raat :

Tafakkar ki raahon par chaltay hue taron bhari aik raat mein Hazrat  ibrahim aleh salam ne aik roshan sitara dekha to farmaya yeh mera rab hai, jab woh roshan sitara nazron se oojhal ho gaya to Hazrat  ibrahim aleh salam ne farmaya mein choup jaany walay ko mabood nahi maanta. Phir thandhi meethi ro pehli chandni se bharpoor chaand ko dekha jaisay jaisay tulu aftaab ka waqt qareeb aaya chaand bhi nigahon se oojhal honay laga to Hazrat  ibrahim aleh salam ne chaand ke rab honay ki bhi nafi kar di. Tulu aftaab ke baad Sooraj bhi zawaal Pazeer honay laga aur is par itna zawaal ghalib aaya ke woh nazron se makhfi ho gaya.

Tab Hazrat  ibrahim aleh salam ne Allah taala ke diye hue ilm aur ilm ke nateejay mein yaqeen se kaha :

'' mera rab woh hai jo nah kabhi chupta hai aur nah usay kabhi zawaal hai.' '

Baat badshah namrud taq pohanchi. Namrud khud ko' ' reaya ka rab' ' aur maalik samjhta tha, reaya ya namrud ko kkhuda manti thi aur is ki parastish karti thi, Shahi darbaar mein sajda karne ka rivaaj aam tha, baatil aqaed ki peirokaar aur baatil aqaed ka parchaar karne walay mazhabi pishwaon, arbab Iqtidaar aur awam se Hazrat  ibrahim aleh salam ne farmaya :

'' tum kaayenaat ke maalik aur mukhtaar kal Allah ko chore kar baatil mabodon ko pujte ho tum shaoor kyun nahi istemaal karte.' '

Shaoor Ka Aaina :

Koi bandah ilm tasawuf aur rohaniyat se bhatak jata hai to is ke shaoor mein aisi mehdoodiyat peda ho jati hai ke shaoor boujhal ho jata hai. Shaoor ke aaina par shak ki dabeez teh jim jati hai. Woh daikhta hai lekin kuch nahi dekha. Woh santa hai lekin kuch nahi santa. Be maqsad zindagi is ka nasb alayn ban jata hai.

Ensaan Ke Andar Computer :

Insani dimagh ko science daan qowat aur tawanai ka sarchashma qarar dete hain, is mein maloomat akhatta karne ki herat angaiz salahiyat hai, sab se barh kar yeh jama shuda maloomat se achhooti aur nai nai ayjadat karta hai, lekin agar zindagi ki ru nah aaye to aadmi lohay se banay hue aisay robot ki terhan hai jis mein current nah ho.

Jab aadmi zameen par nahi tha to aisay maqam par tha jahan usay har cheez baghair mushaqqat ke mil jati thi, usay mehnat mushaqqat ki aadat nahi thi, zameen par anay ke baad usay mushaqqat bhari zindagi mili, ensaan ki hamesha yeh khwahish rahi ke woh jannat ki zindagi guzaray, jannat ki zindagi ki khwahish naay usay be chain kya huahai, yeh be cheeni rang layi aur ensaan naay khufia salahiyaton ko ujagar karkay aisi machine ijaad kar li jis se kaam le kar woh mushaqqat ki zindagi se be niaz ho jaye, yeh sab to huamagar aadmi naay is baat par ghhor nahi kya ke khufia salahiyaton ka mukhzan kya hai? Un salahiyaton ko mutharrak karne ke liye current kahan se aata hai ?

Pahiyah ki ijaad ke baad ensaan par sahulaton ke husool ki raah hamwar ho gayi aur woh qadam qadam agay barhatay hue computer age mein daakhil ho gaya ab ensaan is haqeeqat se waaqif ho gaya hai ke koi bhi machine current ke baghair kaam nahi karti. Ensaan jab se duniya mein aaya hai woh jannat ko zameen par utaar lainay ke liye koshan hai.

Jaisay jaisay is ny tafakar kya, ensaan ke andar nasb shuda computer is ki rahnumai karta raha nateeja mein robot ijaad ho gaye, ensaan aik hi kaam karte karte ukta jata hai jab ke robot din raat aik hi kaam ko dohra sakta hai, robot insanon ke muqablay mein mousmi tagayuraat se kam mutasir hotay hain. America aur Europe ki beshtar fiktryon mein robot se kaam liya ja raha hai, vildng, painting, molding aur cheeze uthany aur rakhnay ka kaam karne walay sanati robot insanon ki terhan kaam karte hain lekin agar switch aan nah kya jaye to yeh harkat nahi karte, un ki har harkat ko barqi alaat ke zareya aik board control panel se mutayyan kya jata hai, switch of kar diya jaye to control panel se information ki supply munqita ho jati hai aur robot ki harkat khatam ho jati hai.

Yahi sorat e haal ensaan ki bhi hai, ensaan ko zindagi aur zindagi ke taqazoon ke barey mein it-tila-aat faraham nah hon to is ke andar current ki supply band ho jati hai.

Zaraat, tameeraat, nuclear planet, intahi hassas aur khatarnaak shobo ke ilawa khalayi tahaqeeq mein bhi roboto’n se istifada kya ja raha hai, adaad o shumaar ka record muratab karne walay robot se shuru honay wali reserch is maqam taq poanch chuki hai ke insani dimagh mein mojood salahiyaton ka haamil robot bananay par kaam ho raha hai.

Allah taala farmatay hain :

'' aur jab to banata matti se janwar ki soorat mere hukum se phir dam maarta is mein to ho jata janwar mere hukum se aur changa karta ma n ke pait ka andha aur korhi ko mere hukum se aur jab nikaal khara karta murdy mere hukum se.' '

( surah al-maaida. Aayat number 110)

Senkron hazaron saal ki kawish ke baad bhi jis maqam par scientist nahi poanch saka. Musalman quran mein tafakur kar ke woh maqam haasil kar sakta hai.

Current Aur Jaan :

Hazrat  eesa aleh salam matti se chirya banatay they aur phir is mein phoonk maar dete they aur matti se banai hui chirya urr kar darakht par ja kar bithti thi, matti se bani hui chirya aur lohay se banay hue robot mein kya farq hai ?

Yeh farq hai ke robot mein bijli current ban rahi hai aur chirya mein Hazrat  eesa aleh salam ki phoonk' ' jaan' ' ban rahi hai.

Haq Al-Yaqeen :

'' woh jis ka guzar aik bastii par huajo apni chaton par giri pari thi, is ne kaha bhala Allah is ko is ke fanaa ho chikane ke baad kis terhan zindah kere ga? Allah ne is ko so saal ki mout day di, phir is ko uthaya, poocha kitni muddat is haal mein rahay? Bola aik din ya is din ka kuch hissa... Farmaya to poooray so saal is haal mein rahay, ab tum apne khanay peenay ki cheezon ki taraf dekho... Un mein se koi cheez sari nahi hai aur apne gadhay ko dekho hum is ko kis terhan zindah karte hain taa ke tumhe uthaye jany par yaqeen ho aur taa ke hum tumhe logon ke liye nishani banayen aur hadion ki taraf dekho ke kis terhan hum un ka dhancha khara karte hain, phir un par gosht charhatay hain, pas jab is par haqeeqat achi terhan wazeh ho gayi woh pukaar utha mein tasleem karta hon ke be shak Allah har cheez par Qadir hai.' '

( surah baqra. Aayat : 259 )

Aalam amar ka muzahira dekh kar Hazrat  Aziz pukaar utthay :

'' tasleem karta hon ke be shak Allah har cheez par Qadir hai.' '

Aik saath saal ka aadmi mar gaya aur dil, gurday, dimagh, ankhen sab aaza mojood hain. Lekin koi uzoo kaam nahi karta. Is nizaam mein sab ki haqeeqat aik jaisi hai. Chahay woh aalam fazil ho ya jaahil ho, ghareeb ho ya Ameer ho... Jab jism mein poooray aaza mojood hain to aadmi harkat kyun nahi karta.

Is ka jawab yeh hai ke jism ke andar system fuse ho gaya hai, fiza mein bijli hai, oxygen hai, magar jism murda hai... Is ka saaf matlab yeh hai ke ensaan roshiniyon se chal raha hai, roshni, roshni ko kha rahi hai. Roshni, roshni se baat kar rahi hai. Log maa baap is waqt bantay hain, jab un ke andar roshni hoti hai. Roshni khatam ho jaye to sab kuch khatam ho jata hai.

'' Allah noor hai asmanon aur zameen ka, is noor ki misaal aisi hai jaisay aik taaq hai, is mein aik chairag hai, woh chairag aik fanoos mein hai, woh fanoos goya aik sitara hai, moti ki terhan chamakdar aur roshan hai, barket walay pairr Zaitoon se jis ka nah mashriq hai, nah maghrib hai. Qareeb hai ke is ka tail bharak utthay agarchay usay aag nah chovay noor par noor hai aur Allah apne noor ki raah batata hai jisay chahta hai aur Allah misalein bayan farmata hai logon ke liye aur Allah sab kuch jaanta hai.' '

( surah noor. Aayat : 35 )

Jab ensaan quran ke bayan kardah is farmole se waaqif ho jaye ga to usay bhaari bhar kam lohay ke banay hue robot ki zaroorat paish nahi aeye gi, usay switch aan of nahi karna parre ga, is ki soch robot ka kaam kere gi, woh jo chahay ga Allah ke hukum se ho jaye ga.

Film Aur Cinema :

Projiktr se laharen nikalti hain jo mehsoos hoti hain aur nazar bhi aati hain lekin un lehron ko dekh kar hamaray zehan mein koi maienay peda nahi hotay, cinema mein baithy hue hum yeh dekh rahay hain ke pusht ki janib se roshniyon, lehron ya shu-aon ki aik dhaar chali aa rahi hai aur yeh laharen ya shu’ayen parday par ja kar takra rahi hain. Jab yeh laharen ya shu’ayen parday par jaakar takrata hain to wahan hamein mukhtalif soorten, mukhtalif shakalain aur mukhtalif rang nazar atay hain.

Hum un lehron ko khayaal se tshbihh day satke hain aur lehron ke takaraane ke amal ko ilm se mansoob kar satke hain. Parday ya screen se lehron ke takaraane ke baad jo soorten aur jo rang jalva gir hotay hain inhen maienay o mafhuum keh satke hain. Tajurbah aur mushahida se hamein yeh ilm haasil hota hai ke khayaal jab taq kisi screen par takra kar apna muzahira nah kere is waqt taq kisi ilm mein maienay aur mafhuum peda nahi hotay.