BEMAAR DARAKHT

sawal: hum dekhtay hain k insan apni tamam tar taraqqi k bawajod bemariyon or pareshaniyon ka shikar rehta hai insan is ki wajohaat jannay se qasir nazar ata hai aap is par kuch roshni dalen.

jawab: hum jab ALLAH ki takhleeq par ghoor kartay hain or is ghor o fikar me quran paak se ruju kartay hain to ye baat samnay a kar yaqeen ban jati hai ba wajod is k matter ek hai takhleeqi qaiday zabtay or tareqqay ek hain makhlooq k andar tabi taqazay yaksan hain aqal o shaoor sub me hain ye alag baat hai kisii me shaoor ziyadah hai kisi me kam hai or kisi me buhut kam hai bawajod in tamam mushtarik cheezon k hum ye dekhtay hain k har takhleeq ki infiradiyat apni jagah qayam hai infiradiyat k do rukh hain.

ek rukh ijtemai hesiyat rakhta hai or dosra rukh infiradi shakhsiyat k roop me mojod hai ijtemai rukh ko hum nou ka naam detay hain or infiradi rukh ko hum fard kehtay hain har nou ka har fard alag apni ek hesiyat shakal o surat rang o roop or naksho nigaar rakhta hai.

tootay ki nou k tamam afrad ki shakal ek hai kabotar k nou k afrad ki shakal o surat ek hai is tarhan ALLAH ki jitni mukhtalif makhlooqat hain wo noui aitbaar se jo shakal rakhti haibn wahi shakal o surat infiradi hai ye baat aisi hai k is me ziyadah tafakkur or tadabbur karnay ki zarorat peesh nahin ati insani mushahidaat har waqt is surat e haal se ashna hain noui tano par ghoor karnay se ye baat samnay ati hai k nou ka mukhtalif hona is baat ki alamat hai k nou k khad o khaal me moiyyan miqdarein kaam karrahin hain bakri ki nou me ALLAH nay jo moiyyan miqdarein rakh di hain wo moiyyan miqdarein jab motahrrik hoti hain to to is k natejay me bakri hi mutahrrik hoti hai aisa nahin hota k bakri k pait se kabotar peda hojay ya kabotar k pait se bakri peda hojay ye motiyyan miqdarein na sirf zameen k upper mojod makhlooq me nazar ati hain bulkay kainat ki har takhleeq k har jizo me ye miqdarein kaam karrahin hain in miqdaroon ka ehem kaam ye hai k jab ye apas me raddo badal hoti hain ya in ka apas me ek dosray k andar injezaab hota hai to mukhtalif rang ikhtiyar kar leti hai or ye rang hi dar asal kisi nou k khad o khaal ban jatay hain ab takhleeqi formula ye bana k matter ek hai daiyan mukhtalif hain dai ki takhleeq is tarhan amal me i hai k dai matter ko apnay andar mehfoz kar k is tarhan motahrrik karti hai k matter mukhtalif or moiyyan miqdaron me tabdeel hojata hai jab ye moiyyan miqdarein ek dosray me mil kar pewast ho kar zarb khati hain to koi ek rang banta hai or jab ek rang dosray rang me jazb hota hai to tesra rang banta hai natejay me beshumar rang wajod me atay hain or ye beshumar rang hi ALLAH ki kainat hain ALLAH nay quran paak me irshad farmaya paak or buland martaba hai wo zaat jis nay takhleeq kiya barabar barabar or moiyyan miqdaron k sath is ko hidayat bakhshi ALLAH wo batein farma rahay hain k barabari k sath peda kiya or alag alag miqdaroon k sath is ko shaoor bakhsha barbari se muraad wahi ek mada ya matter moiyyan miqdaron se muraad rangoon ki mukhtalif tarzein hain ye baat hum phir arz kartay hain k k hum is baat par pori tarhan roshni daal chukay hain k zindah rehnay k liy jazbat or ehsasaat tamam zameeni or asmani makhlooq me mojod hain or jo kuch mojod hai wo yaksan kainat ka har zarra ba shaoor hai kainat k har zarray k andar zindagi qayam rakhnay k liy tamam jazbaat o ehsasaat mojod hain kainat ka har zarra is baat ka shaor rakhta hai k wo makhlooq hai is ko peda karnay wali koi hansti mojod hai kainat me mojod har shay is baat ka ilm bhi rakhti hai k me noui aitbaar se apni ek hesiyat rakhti hoon maslan ye k bakri ye janti hai k k wo bakri hai or bakri is baat se bhi waqif hai k is tarhan chaar peron par chalnay wala ek janwar bheriya hai jis se is ko apni hifazat karna hai bakri is baat ka shoor or ilm rakhti hai k ek dosray nou admi se bulkul isi tarhan jis tarhan admi is baat ka shoor rakhta hai k k ye bakri ki nou hai ye ghoray ki nou hai ye bhens ki nou hai ya ye darakht ki nou hai rohaniyat me ye baat na sirf ye k ilmi tor se samjhai jati hai bulkay is baat ka mushahidah kara diya jata hai darakht bhi apni mou se isi tarhan waqif hai jis tarhan admi apni nou se or khud se waqif hai jis tarhan admi ka shaoor ilm ye baat janta hai k adam nou insani ka pehla fard hai isi tarhan ek darakht bhi ye janta hai k is ka bhi koi pehla fard hai jis tarhan nou insani ko adam seirteqai manazil k baad shaoor muntaqil horha hai isi tarhan darakhtoon me bhi darakhtoon k adamn se shaoor muntaqil horha hai yahan ek aitraaz ho sakta hai k admi shaoor irtiqa k sath sath ilmi hesiyat me apna ek maqam rakhta hai apna ek tarruf rakhta hai or ilmi irteqa k sath sath buhut saari ejadaat or buhut saari tarqqiyat wabasta hai ye baat bhi samnay ati hai k ek zamana aisa tha insan gharoon me rehta tha phir ek zamana aisa aya k is nay patthar ka istemal seekh liya phir ek zaman aisa aya k wo kisi tarhan aag k istemal se waqif hogya phir dhaat ka zamana aya or ba tadreej taraqqi kartay kartay insan aisay maqqam par pohunch gaya jis maqam par bazahir darakht or dosri nouein humay nazar ati hain

bazahir ye baat samnay hai k adam k zamanay me darakht ki jo hesiyat thi ab bhi darakht isi hesiyat me mojod hai is ny koi aisi taraqqi nahin ki jis buniyad par ye kaha jaay k adam ki tarhan darakht bhi ek taraqqi pazeer qoum ya nou hai ye baat bazahir sahi hai lekin ye baat humay manni paray gi k insan nay jesay jesay taraqqi ki hai or taraqqi ki munasbat se jo jo masaib mushkilaat pareshaniyan is ko peesh ati rahayn wo is taraqqi yafta dor se pehlay me nahin thi insan uloom ki tarqqi k sath sath jab masaib o alam ka ambar apnay gird jama kar liya iss to is nay is masail se nikalnay se liy jiddo jehed or koshish ki or fizayn jo ghutan or zehrelay madday is nay peda kardiy is se bachao se beshumar tadabeer ikhtiyar kin jis k natejay me nay nay elaj wajod me ay or nai nai taraqqiyan aisi peesh ki gain jin tarqqiyon se or jin tadbeeron se wo in musibatoon or pareshaniyon ko dor kar sakay ye baat zer e behes nahin hai k insan nay takhleeq kardah musibatoon pareshaniyon or adam tahaffuz k ehsas par kis had tak control hasil hai or wo kisi had tak be bas haI batana ye hai k insan ki ilmi taraqqi nay fiza ko (atmosphere)ko zeher alood kardiya hai jis tarhan insan fiza k andar zehreli madday se mutassir ho kar bemar hota hai or in bemariyon k tidraak k liy elaaj k silsilay me nai nai ejadaat karta hai is tarhan darakht bemmar nahin hotay or na hi darakht apnay liy nay nay tarqqay or nai nai ikhtira kartay hain lekin ye kahay baghair charah nahin hai k insan jo ashraf ul makhlooqat honay ka dawa karta hai jab fiza ki zeher na kiyun se mutassir honay par majbor hai to lazmi tor par darakht jo asharf ul makhlooqat nahin hai wo bhi is zeher alood fiza se mutassir hotay hain ek insan jab saaf suthra pani nahin peeta to is ko tarhan tarhan ki bemariyan la haq hojati hain ek insan jab hawa me khuli or basi hoi dhoyn ki miqdar k zariy apnay pheproon me muntaqil karta hai to is hawa phepray mutassir huy baghair nahin rehtay jis tarhan insan ki zindagi ka inhesaar oxygen par hai isi tarhan darakht ya ksii dosri nou zindagi ka inhesaar bhi oxygen par hai fiza me mojod oxygen insanizindagi ka endhan bantay hain wahi oxygen darakht ki ki zindagi ka bhi endhan banti hai lekin ye endhan jab insan k khoon me gardish karta hai kiyun k is me kasafat hai is liy insan beshumar bemariyon ka markaz ban jata hai in bemariyon me aisi bemariyan bhi hain jin ka elaaj insan daryaftnahin karsaka phir hum ye kesay keh saktay hain k darakht jab wahi oxygen apni zindagi me istemal karta hai jis oxygen k istemal k baad insan bemar hojata hai to darakht kiyun bemar nahin par jata is ka wazeh matlab ye hai nou insani jis tarhan irteqa ki manazil tay kaarahin hai qudrat nay darakht ko bhi itna ilm itna shaoor or itni aqal ata farmai hai k wo apni nou ka tahaffuz karta raha hai or ashraf ul makhlooqat insan ki phelai hoi barbadiyon se khud ko mehfoz rakh sakay agar darakhton k andar itna ilm mojod na hota ya apnay tahaffuz k liy wo aqal istemal na karsaktay to fiza ki alodgi se wo khatam hojatay or zameen part kahin darakht nazar nahin ata in shawahid se or in haqeeqat se ye baat wazeh tor par yaqeen ban jati hai k ALLAH ka ye irshad hai k hum nay moiyyan miqdaroon k sath takhleeq kiya hai in moiyyan miqdaron me darakht bhi hain darakht ka tazkirah bator e khaas is liy kiya gaya hai ye samajhta jata hai k darakht ek ais makhlooq hai jo baat nahin karti koi ehsas nahin rakhti jab k dosri makhlooq maslan gay bhens bakri k baray me aam tassur ye paya jata hai k darakhton ki nisbat ziyadah shaoor hain ziyadah ba aqal hain jo cheez insani nazar me bilkul be shaoor be aqal oe be ikhtiyar hai is k andar bhi ALLAH ki wadiyat kardah moiyyan miqdaron ki wajah se itni samajh bojh hai k wo apni nou ka tahaffuz kar sakay.