[0:00]Assalamu Alaikum. Bismillah-ir-Rahman-ir-Rahim. Rabbi shrah li sadri, wa yassir li amri. Wah lul uqdatan min lisani yafqahu qauli. Umeed hai dosto aap sab khair-o-afiyat se honge. Dosto, jaisa ki aapne mauzu ke bare mein jaan liya, title ke zariye, thumbnail ke zariye, aur hamare is waqt banner par chal raha hai. Ye ek sawaal hai jo mulhidin ki taraf se momineen ki janib phenka jaata hai, poocha jaata hai, daryaft kiya jaata hai. Bilkhusus jab ilahiyat ke, theology ke subject par hum baat karte hain. Toh, aise kuch sawalat jo hain, woh bheje jaate hain. Jo aam taur par momineen ke liye badi mushkil ka ba'is bante hain ki unka jawab diya jaae. Goke, thode se taraddud aur thode se mutala, ya thode se gaur-o-fikr ke baad uska jawab hasil ho jaata hai. Magar hum log susti aur kahili ki wajah se, bazahir usse jahil aur bazahir usse nawaqif dikhayi dete hain. Hum jab mulhidin ko Khuda par iman laane ki, ya Khaliq ke wajood ko manne ki, jo hai woh daleel rakhte hain, mutalaba karte hain aur guftugu karte hain. Toh ek sawaal badihi taur par, fitrati taur par paida hota hai, ismein koi aib nahin hai is sawaal mein. Ye paida ho jaata hai. Ki bhai hum ghaib par kyun iman lekar aaen? Maslan aisa Khuda jo dikhta nahin hai, yani bin dekhe Khuda par kyun iman lekar aaen? Ye sawaal janam leta hai, ye aap ye samjhein ki uzr janam leta hai, ye tahaffuz janam leta hai, ye excuse janam leta hai is hawalay se, insaani fitrat. Humne na inko teen char tariqon se samajhne ki koshish karni hai, magar sabse pehle buniyad ko samajh lein, ki ghaib kya hai, bin dekhe kya hai. Ye cheez kyun saamne aati hai? Jaise-jaise insan maadi duniya ke andar tarakki karta ja raha hai. Jadeed uloom tarakki kar rahe hain, irteqa kar rahe hain. Insaani shaoor ye mehsoos kar raha hai, ye bawar kar raha hai ki uske paas ilm ka aur knowledge ka bahut bada khazana maujood hai. Is waqt mukhtalif nazariye jo hain, woh aapke saamne gardish karte hue dikhayi dete hain, jismein ma'ashi nazariye jo hain, woh overcome kar rahe hain. Capitalism hai, sarmayadaari nizam hai. Ye saari cheezein insaani nafsiyat ke aur unke sochne samajhne ki salahiyat ko overtake kar rahi hain. Yani nazariyat is tanazur mein bante hue dikhayi de rahe hain, jismein maaddiyat, materialistic approach, woh jo hai woh overcome kar rahi hai doosre nazariyat ko. Bazahir ye mehsoos hota hai. Isi liye maine ek slogan diya title ke upar: 'Jo dikhta hai woh bikta hai'. Yani aaj ki duniya ke andar koi bhi insan is naare ko samajh sakta hai ki agar aapne Khuda ko manwana hai ya Khuda ko samjhana hai. Toh kam az kam woh nazar toh aaie. Ye buniyadi baat aap samne rakhna chahta tha. Dekhein. Yahan par do ghaltiyan hain jinko samajhna bahut zaroori hai. Mulhidin ki taraf se sabse badi ghalti jo hoti hai woh ye hai ki jis ilm ke upar ye takiya aur buniyad kiye hue hain. Ye samajhte hain ki woh sirf aur sirf tajarbe aur mushahede ki buniyad ke upar chalta hai. Jabki ye inki ghalti hai. Is ghalti ko main wazeh karunga. Aur doosra jo mazhab wale log hain, momin hain, unki sabse badi ghalti aur blunder ye hai ki woh ye samajhte hain ki iman bil ghaib ka matlab ye hai blind faith. Andhi pairwi karna. Iman bil ghaib ka matlab bilkul bhi ye nahin hai ki aap andhi pairwi karen, andha dhund iman lekar aaen, aqida bana lein, nahin. Balki blind faith ka matlab ye hota hai ki aap aankhon par patti baandh dete hain, na koi daleel ka mutalaba hai, na kisi aqli tawjeeh ka mutalaba hai, na kisi wazahat aur tashreeh ka mutalaba hai aur aap aqida bana lete hain. Whereas jo iman bil ghaib hai, woh aapse ye taqaza karta hai ki aapki aqal, aapka shaoor us saare concept ko toh samajh paa raha hai. Us aqeede ko toh samajh raha hai, uska ifham-o-tafheem jo hai woh kaam kar raha hai us aqeede ko samajhne ke liye jo process hai, consciously, magar woh usko dekh nahin paa raha. Ek hidden reality hai. Ek parda haqeeqat hai, jiska idraak woh hawas-e-khamsa ki is duniya ke andar nahin kar sakta, yani barah-e-rast uska mushahida aur tajruba nahin kar sakta. Isko kehte hain iman bil ghaib. Main typically mazhabi tanazur mein aaj guftugu nahin karunga. Koshish karunga ki isko khalisatan philosophically aur scientifically aur logically aur rational basis ke upar hum cheezon ko samjhein. Toh ye do ghaltiyan thin jo mulhidin ki taraf se ek hoti hai aur ek momin ki taraf se hoti hai. Isko main mazeed khol kar bayan karunga. Isse pehle ki hum baqa'ida jawab dena shuru karein. Aapko ek aur haqeeqat se bhi agah karna zaroori hai, woh ye hai ki ek hai classic science aur classic philosophy. Aur pichli sadiyon ki, maazi ka ilm, usmein ye jawab tayyar kar kar pesh kiya jaata tha ki agar aapne Khuda ke wajood par bahas karni hai toh ye keh dein, simple as it is, ki agar woh nazar nahin aata toh hum us par iman kyun lekar aaen? Magar afsos ke saath kehna padta hai ki jaise-jaise science tarakki karti ja rahi hai, scientific uloom mein irteqa aa raha hai. Toh in tareefon aur definitions ki bhi haqeeqat badalti ja rahi hai. Philosophy ke andar cheezon ki haqeeqat, realities ko, is buniyad ke upar parkha jaata tha ki koi cheez nazar aa rahi hai, koi cheez mehsoos ho rahi hai, toh woh reality hai, haqeeqat hai. Aur agar koi cheez nazar nahin aa rahi, toh woh haqeeqat nahin hai, woh afsana hai, woh koi illusion hai, woh dhoka hai, woh haqeeqat nahin hai, kuch aur cheez hai.
[5:55]Ab ye is tareeqe se maazi ke andar samjha jaata tha. Magar aaj jadeed science jo hai, woh aise bahut si haqeeqaton ka aitraaf kar rahi hai jo bilwasita uske mushahide ke andar aate hain, barah-e-rast mushahide mein nahin. Uske asraat aur effects woh feel karta hai. Iski main misalein aapko dunga. Toh science jo hai, woh poore ka poora ilm jo hai woh change hota ja raha hai. Aapko do-teen tareefon ka samjhana bahut zaroori hai. Ek realism, kyunki realism ki buniyad jo hai, uske upar ye saare ka sara jo malba hai woh khada hota hai mulhidin ka. Is liye aapko ye samjhana bahut zaroori hai. Encyclopedia Britannica ka ye ek article hai jo realism ke upar, haqeeqat ke upar guftugu kar raha hai. Realism jo philosophy ke context mein hai, woh ye hai ki koi bhi aisi haqeeqat jisko barah-e-rast mushahida kiya ja sakta ho. Aur usko hasil karne ke liye ya usko samajhne ke liye kisi waaste ki, kisi inhisar ki zaroorat na pesh aaie. Uske wajood ko, uski haqeeqat ko sabit karne ke liye philosophy ki zubaan ke andar aise process ko, aisi theory ko, aise method ko realism kehte hain. Isne phir janam diya philosophy se aage, janam diya positivism ko. Positivism Urdu zubaan ke andar tajarrubiyat ko kehte hain. Tajarrubiyat se muraad kya hai? Ki insan haqa'iq ke daryaft mein sirf aur sirf mushahide aur barah-e-rast mushahide aur tajrube ko maanega. Jo cheez barah-e-rast tajrube aur mushahide ke andar na aaie, woh uska inkar kar dega. Isne khalis maaddiyat ko janam diya. Maujooda daur mein science ke upar jo qadghan lagayi haqa'iq ke daryaft ke andar, woh inhi cheezon ne lagayi. Magar jaise-jaise science tarakki karti rahi, aaj jis jagah par science pahunchi hai, usne jad se ukhaad kar phenk diya hai realism ko aur materialistic approach ko aur positivism ko. Is aitbar se ki usne bahut si aisi cheezon ko daryaft kar liya hai, jo haqeeqat mein bilkul bhi barah-e-rast mushahide mein nahin aa sakti. Ek article aapki screen ke upar nazar aa raha hai. Iska link bhi maine description ke andar de diya hai mukammal article ka. Iski heading jo thi, woh padhne ke layak hai. Woh kehte hain, 'Quantum physics says goodbye to reality'. Kyun kiya hai? Uski wajah ye hai ki jab aap sada maadde ka mutala kar rahe the science ke andar, toh aap is nateeje par pahuche the ki ye cheezein chunki barah-e-rast aa rahi hain, isi liye ye haqeeqat hain. Magar jaise aap deep dig in karte gaye matter ke andar, subatomic particles ke andar, toh ye aur phir us tareeqe se aapne realities ko define karna shuru kiya. Einstein ke zamanay mein, jab quantum physics ke hawalay se kafi theories jo hain, woh pop up ho rahi thin. Us waqt realities ko define karne ke hawalay se bahut se experiments kiye gaye the. Ek theory jo hai, woh teen sainzdanon ki taraf se pesh ki gayi thi, jismein Albert Einstein the, Podolsky the aur Rosen the, N. Rosen. Inhone baqa'ida ek research paper likha tha jo ki reality ko quantum-mechanical description ke तहत janne ki koshish ki gayi thi. 15 May 1935 ko publish hua tha aur physical review ke andar. Iska link bhi description ke andar hai, poora article aap padh sakte hain. Ismein abstract diya gaya hai upar. Usmein ye bayan kiya gaya hai ki realities individually differ karti chali jati hain. Yani ek insan haqeeqat ko ek nazar se dekh raha hai, mumkin hai doosri nazar ke andar se usko haqeeqat nazar na aaie. Ye main saari baat kyun kar raha hun? Yani main blind faith aur reality ko comparatively dekh raha hun aur main is haqeeqat ko aapke saamne aaj kar raha hun ki jo log khalisatan barah-e-rast maadde, mushahide aur tajrube ki buniyad ke upar kehte hain humne iman lekar aana cheezon ke upar. Toh woh science ke method ko samjhein. Science aur philosophy us mechanism ko radd kar rahi hai. Woh ye keh rahi hai ki bahut se aise haqa'iq hain jo bazahir aapko haqeeqat nazar aate hain magar woh nahin hain. Isko isi tareeqe se samjhein ki realities ki ab mukhtalif kismein aa chuki hain. Misal ke taur par, ek reality hai local reality, ek non-local reality hai, ek mind-independent reality hai. Ab ek teesra aur cheez aa rahi hai Artificial Intelligence ke baad se aayi hai, woh hai virtual reality. Realities person to person difference hoti jati hain. Ab agar ek insan ek janwar ko apni taraf aata hua dekh raha hai. Ek insan ek billi ko dekh raha hai. Haqeeqat ye hai ki ain mumkin hai ki woh billi doosre insan ke liye exist hi na karti ho. Ji, doosre insan ke liye woh cheez exist hi nahin kar rahi jo aapke liye exist karti hai. Toh realities person to person differ karti chali jati hain, iske upar baat ki hai. Iska link bhi maine diya hai ek article New Scientist ke andar chhapa aur uski jo heading thi, woh thi 'Quantum magic trick shows reality is what you make it'. Haqeeqat woh hai jo aap banana chahte hain. Ab is par main koshish karta hun ki main thoda na philosophically bhi background de dun. Ye Greek philosophers jo the, even Plato tha, Aristotle tha ya doosre teesre jitne bhi log the. In sab logon ne bhi is cheez par bahas ki hai ki haqeeqat kya hai. Aur kya haqeeqat mein jo wajood hai, ye exist karta hai ya piche ek shaoor hai jis shaoor ki wajah se hum exist kar rahe hain. Jo quantum physics ka bahut bada sainsdan tha, woh Planck hai, Max Planck. Us bande ne kaha ki jitna matter aapko nazar aa raha hai, ye matrix hai. Matrix ka kya matlab hai? Ye maya jaal hai, iski koi haqeeqat nahin hai, ek shaoor hai jis wajah se ye exist kar raha hai. Yani poori ki poori aapki kaynat jo aapko nazar aa rahi hai aur aap bada bharam se kehte hain ki hum hum maaddi duniya ke upar iman rakhte hain isliye ki woh nazar aa rahi hai, woh kehte hai ye exist hi nahin kar rahi. Aur ye exist haqeeqat mein shaoor ki wajah se kar rahi hai jo conscious piche isko dekh raha hai. Yani aise samjhein ki main agar aapko dekh raha hun, yani aap is waqt system ke upar mujhe sun rahe hain, computer par ya phone par. Ye phone, ye computer isliye exist kar raha hai kyunki aap isko dekh rahe hain. Agar aap isko na dekhein, isko observe na karen, isko measure na karen, iski existence jo hai woh doubtful ho jaegi, mashkook ho jaegi. Pata nahin hai ki nahin. Achcha, jaise hi aap isko dekhte hain, is system aur mobile se aane wali meri aawaz aapke kaanon ke pardon par padhti hai aur aap usko intentionally observe karte hain, toh aap mere wajood ka, ki haqeeqat se aashkar ho jate hain. Yani aapko pata chalta hai ki Amir Haq bhi koi wajood hai. Kyun? Kyunki aapka aawaz aapke kaanon se takra rahi hai aur woh aawaz isliye takra rahi hai ki is side se main bol raha hun. Ab main isliye bol raha hun ki main apni haqeeqat ka idraak kiye hue hun ki mera wajood hai. Yani ye reality dependent reality hai. Agar main is haqeeqat se muh pher lun ki mera wajood koi hai, toh na meri aawaz rahegi na mera wajood rahega. Haqeeqat mein koi haqeeqat hai hi nahin hai, balki jis tarah maine kaha ki haqeeqat woh hai jisko aap haqeeqat samajhte hain. Uske ilawa toh koi haqeeqat nahin hai. Ab ye main base bana raha hun ki jaise-jaise science ne tarakki karta gaya usne kya kiya hai. Achcha dekhein, Cornell University ne ek quantum physics ke upar jo research chal rahi thi us tanazur mein ek bada hi striking feature explain kiya. Ye link aapko description mein mil jaega. Woh ye tha superposition. Superposition kya hai? Superposition ye hai ki ek insan kisi cheez ko agar left side ke upar dekh raha hai, toh woh uske dekhne ki wajah se left side ke upar usko nazar aa rahi hai. Agar woh left ki bajae right par dekhe, ho sakta hai woh cheez right ke upar ho. Yani ek waqt ke andar ek cheez multiple jagahon ke upar maujood ho sakti hai. Aur ye quantum physics mein baqa'ida iske upar kaam ho chuka hua hai. Toh reality kidhar gayi? Yani reality toh woh hai jisko main dekhna chah raha hun. Ye sirf abhi quantum physics ko maine touch kiya hai. Agar main physics ke upar hi baat karen, quantum level par nahin aaen, toh jo badi bodies hain, jisko macro world kehte hain ya celestial bodies kehte hain, uske upar jo qawanin ho pesh aa rahe hain, unmein kai haqeeqatein aisi hain jinko hum aankhon se nahin dekh sakte. Magar yaqeen rakhte hain, kyun? Kyunki hum dependent evidence ke upar yaqeen rakhte hain, indirect evidence. Misal ke taur par, hum gravity ke upar yaqeen rakhte hain. Law of gravity ke upar, jisko kashish-e-saqal ya qanoon-e-tajazub kehte hain. Ye kaise aap iski haqeeqat ko kaise aashkar karte hain? Ki aap kisi doosri cheez ke upar iske asraat dekhte hain. Misal ke taur par aap gend upar ki taraf phenkte hain, woh gend aapko niche aata hua dikhayi deta hai. Patthar phenkte hain, woh niche aata hua dikhayi deta hai. Koi bhi object hai, woh aapko niche ki taraf aata hua dikhayi deta hai. Uska upar se niche ki taraf aana ek effect hai jo uski body ke upar ho raha hai. Toh iska matlab ye hai ki uske beech mein koi force hai jisko hum physically prove nahin kar sakte. Woh physically jisko positivism kehte hain. Woh physically jo materialistic approach hai, isko logically bhi main establish karna chahunga. Misal ke taur par, logic hai uske andar ek misal di jati hai independent evidence ki aur indirect evidence ki, woh ye hai. Ki aap ek cheez ki haqeeqat se doosri cheez ki haqeeqat ka idraak hasil karte hain. Misal ke taur par aap walk karte hue aa rahe hain. Aapko door kahin badalon ka dhuan kaale colour ka dikhayi deta hai. Koi bhi bashaoor insan ye samajh sakta hai ki jab woh dhuan dekhega, toh iska matlab ye hai ki iske piche koi na koi aag hai. Kis cheez ne aag ya koi aisa koi piche fuel jal raha hai jiski wajah se ye dhuan create hua hai, kis cheez ne aapko ye shaoor diya? Indirect evidence ne, is evidence ne ki haqeeqatein doosri haqeeqaton ki wajah se pehchani jati hain. Misal ke taur par main abhi ek sawaal karta hun ki aap mujhe sun rahe hain. Aap kaise exist karte hain? Maine toh aapki paidaish nahin dekhi. Aur khud aapne bhi aapki paidaish nahin dekhi. Kya khabar ki aap kisi khwab ke andar is body ke saath isi tarah maujood hain aur aap bilkul pop up ho gaye hain. Nahin. Kyun? Kyunki hum doosre indirect evidences ko dekh kar ya hum kisi aise evidence ke upar depend karte hain jo evidence testimonial hai ya indirect evidence hai. Is buniyad ke upar hum is haqeeqat ka idraak kar lete hain ki aapka wajood kisi doosre wajood ki wajah se yahan par maujood hai. Isko aap reverse form ke andar dekhein. Misal ke taur par main aapse puchhun ki kya aapke dada, grand parents, kya aapke par dada exist karte the? Toh aap kahenge, 'Haan, exist karte the.' Main kahunga, 'Mujhe barah-e-rast mushahida karwaen.' Main nahin maanta bhai kisi cheez ko jab tak na dekh lun. Toh aap kahenge, 'Mera yahan par maujood hona mere baap-dada ke wajood par dalalat karta hai.' It's an indirect evidence. Dependent evidence.
[16:44]Ki main yahan hun, mera yahan hona mere dado-pardadon ke wajood par dalalat karta hai. Similarly, scientific method ke andar bhi aap indirect evidence lete hain. Ye main apni taraf se nahin keh raha. Scientific Outlook mein Russell ka ek hawala hai jo index ke andar aap agar jaenge PDF book ke andar toh ek kitab ka jo index hai usmein subject hai ek 'Limitations of Scientific Method'. Uski heading mein unhone piche bandha hai ki hum bahut si cheezon ko indirectly observe kar rahe hote hain. Direct observe nahin kar rahe hote, magar woh exist karti hain. Isi tareeqe se A. E. Mander ki kitab hai 'Clearer Thinking'. Usmein ek reference inhone diya testimony observation ke hawalay se. Woh testimony observation ye thi ki hum baz auqaat haqa'iq ko daryaft karne mein doosre logon ke dalail par etemaad kar lete hain. Yani ye scientific method hai. Yani aapka barah-e-rast kisi cheez ko tajrube aur mushahide mein na lekar aane ke bawajood kisi aise shakhs par etemaad kar lena jisne tajruba aur mushahida kiya hua hai, ye scientific method hai. Haan ji, isko unscientific nahin keh sakte. Toh scientific method mana jaata hai isko. Is hawalay se main ab kuch cheezein thodi si pesh kar deta hun jo ki khud sainzdanon ne kaha hai ki ye janab aapke mushahide mein, experience mein nahin aa sakti hain aur kabhi bhi nahin aaengi, magar aap phir bhi unke upar iman rakhte hain. For the sake of argument, hum quarks ko le lete hain. Quarks kya hain? Quarks, pehle jaise maine zikr kiya tha, subatomic particles ke andar aage particles hain. Aur ab jab quantum physics tarakki karti ja rahi hai, subatomic particles ke upar research chal rahi hai, toh pata chala hai ki quarks ko jab aap aage further divide karne ki koshish karte hain, toh unse quarks ki doosri kismein aa gayi hain. Aur phir ek is waqt particle jo hai woh discuss ho raha hai jisko prions keh rahe hain. Woh, yaar ye observable hi nahin hai. Aur poori ki poori aapki quantum physics saari ki saari is cheez ke upar khadi hai aur yaad rakhein, agar aapne direct mushahide ki buniyad ke upar aur independent reality ki buniyad ke upar chalna hai, toh aapki science ek qadam bhi nahin le sakti. Ye aapke Stephen Hawking sahab keh rahe hain ki hamein kai haqa'iq ko manna padta hai, assume karna padta hai theoretically, chahe woh exist nahin, chahe woh observe nahin kar rahe, exist nahin, observe nahin ho rahe. Toh mera sawaal ye hai ki science toh isi buniyad ke upar chal rahi hai. Ab main aapko dikhata hun, na sirf ye ki inhon ne usko observe na kiye baghair iman rakha hai, balki uske upar discussion shuru ki hui hai. Ab ye dekhein aapke saamne quarks jo hain, inki cheh types hoti hain. Up, down, charm, strange, top, bottom. Inhone har ek ka mass, uska charge, uska spin aur name, ye sab kuch diya hua hai aapki screen ke upar. Unko three categories ke andar divide kiya hai. Sawaal ye uthta hai ki jis cheez ko aap observe hi nahin kar paa rahe, uske characteristics kaise bayan kar rahe hain? Aur mulhidin ki taraf se yahi etraaz momineen ke upar hota hai ki, 'Ji, Allah hamein nazar nahin aa raha. Aap kehte hain woh Rahman hai, woh intelligent, woh intelligent supernatural power hai, woh conscious hai, woh shaoori Khuda hai, woh cause and effect ke usool par chalta hai.' Thheek hai, yani woh cause hai, first cause hai. Yani is tarah ke sawalat aap kahan se le aate hain? Ye saari abhas quantum physics ke andar is waqt maujood hain, subatomic particles ke andar. Mera sawaal ye hai, mere mulhidin doston se, ki jab aap ek aisi duniya, aur ye quantum physics poori duniya maante hain. Jab aap ek aisi poori duniya par iman rakhe hue hain, jisko aap barah-e-rast khud mushahida nahin kar rahe, khud barah-e-rast jiska tajruba nahin kar rahe, toh aap kis buniyad ke upar kehte hain ji hum positivist hain? Aap kis buniyad ke upar keh rahe hain? Aapne toh tajruba nahin kiya. Toh aap kahenge, 'Nahin ji sahab, humne basically depend kiya hai un logon ke upar jinhone tajruba kiya hua hai.' Toh dependent argument aap basically istemal kar rahe hain. Toh basically aapke woh usool khatam ho gaye. Number ek, woh usool khatam ho gaya ki jab tak hum barah-e-rast tajruba nahin karenge hum Allah ko nahin manenge. Ek toh ye usool toot gaya. Doosra ye usool toot gaya ki jin logon ne khud barah-e-rast tajruba kiya, unhone bhi barah-e-rast nahin kiya. Uski wajah kya hai? Main aapko batata hun, dekhein, quantum physics ke jo log experiment kar rahe hain, jaisa maine links ke andar de diya hua hai, aap usko mazeed padh lenge, woh tajruba kaise karte hain? Woh fields tayyar kar rahe hain. Un fields par effects paida hote hain. Woh effects bhi direct experiment ya observation nahin hota. Basically, woh ek mukhtalif language ke andar convert hota hai, jisko graphs ke andar dekha jaata hai ya jisko mukhtalif numbers ke andar dekha jaata hai. Na uska mass observable hai, na uski movement observable hai, aur usko predict bhi nahin kiya ja sakta. Ji, jaise maine superposition ke hawalay se kaha. Toh jab aap subatomic particles ki duniya ke andar jaate hain, woh poori ek kaynat hai, aur aap samajh nahin paate ki isko kis tareeqe se deal karen. Udhar predict hi nahin kar paate aap cheezon ko. Isi liye maine kaha tha ki jo science hai quantum physics ki, usne reality ko goodbye keh diya hai. Jab haqeeqat exist nahin karti aur haqeeqat sirf woh exist kar rahi hai jisko aap feel kar rahe hain, toh aap ye kaise keh sakte hain ki Khuda chunki haqeeqat mein nazar nahin aata, isliye hum iman nahin laate? Oh bhai, jisko aap dekh rahe hain, wohi pata nahin exist kar rahi hai ki nahin kar rahi. Aur iske upar baqa'ida bahsein hui hui hain. Khair, is par maine kafi sharh-o-bas ke saath guftugu kar di hai. Kuch cheezein jo hain, main unko aapke saamne rakhna chahta hun. Einstein ke baad Bell, ek inequality ki theory pesh ki gayi aur us par unhone experiment bhi kiya. Toh ek sainsdan hain, inka maine link de diya hai. Basically, Henry ne iske upar article likha tha ki Alain Aspect nami ek sainsdan, physicist hain, unhone ek experiment kiya is haqeeqat ko aashkar karne ke liye ki kya ye kaynat haqeeqat ke andar exist karti hai? Unhone kaha ki agar is kaynat ko haqeeqat ke andar exist karna hai, yani is maaddi wajood ko jo aapko bahar duniya mein nazar aa raha hai, agar waqai iske wajood ko aapne sabit karna hai, toh zaroorat is cheez ki hai ki aapko non-local reality ko exist karwana padega. Non-local reality ka kya matlab hai? Non-local reality ka matlab ye hai ki jis cheez ko aap haqeeqat samajh rahe hain, uske ilawa bhi log usko dekh kar waise hi haqeeqat samajh rahe ho, jabki aisa nahin hai. Yani har insan ke liye, yani objective reality ka exist karna is universe ke real hone ke liye bahut zaroori hai scientific term ke andar agar main kahun toh. Aur yahi woh bahas hai jisko wajood aur adam ki bahas kaha jaata hai. Ab main mulhidin se sawaal karta hun, jab reality exist nahin karti us tareeqe se jis tareeqe se aap Khuda ke wajood ka inkar kar rahe hain. Toh phir aap kis science ke upar chal rahe hain bhai? Maazrat ke saath, aap kis duniya mein reh rahe hain? Kya mind pehle exist karta tha ya matter? Agar mind pehle exist karta tha, toh iska matlab ye hai ki mind ki observation ki wajah se matter exist kar raha hai. Why do people clinge with such ferocity to believe in a mind-independent reality? It is surely because if there is no such reality, then ultimately, as far as we can know, mind alone exists. And if mind is not a product of real matter, but rather is the creator of the illusion of material reality, which has in fact, despite the materialists, been known to be the case since the discovery of quantum mechanics in 1925, then a theistic view of our existence becomes the only rational alternative to solipsism. Kehte hain, 'Mujhe nahin samajh aati ki log kyun aisi haqeeqat par iman rakhna chahte hain jo baghair kisi wajood ke exist karti ho.' Thheek hai, mind-independent reality. Ki, yani uske piche koi shaoor ka dakhal-andazi na ho, jaise patthar padha hua hai toh hum kahein ji patthar padha hua hai isko koi banane wala nahin hai.
[24:34]Is tarah ki cheezon ki taraf kyun hum shiddat se jude hue hain? It is surely because if there is no such reality, then ultimately, as far as we can know, mind alone exists. Aur mind exist karta hai. Ab mind exist karta hai, iska matlab hai ki jitni reality aapko kharij mein ye matter nazar aa raha hai, ye exist hi nahin karta. Ye only isliye exist karta hai ki mind exist kar raha hai. And if mind is not a product of real matter, but rather is the creator of the illusion of material reality, which has in fact, despite the materialists, been known to be the case since the discovery of quantum mechanics in 1925. Woh ye kehte hain ki ab aapko is haqeeqat ko manna pad gaya hai 1925 ke baad, jab se quantum mechanics discover hui hai aur aap subatomic particles mein jump kar gaye hain, toh aapko pata chala hai ki jo materialistic approach thi, usse hatkar kai aur haqeeqatein maujood hain. Jo material reality ke through explain nahin ki ja sakti. Uske piche ek mind hai jo ki matter se nahin bana hua, kyunki agar matter se bana hota, toh cheezein haqeeqat mein exist karti. Anyways, usko main detailed, then ab woh ye jumla suniyega, Then a theistic view of our existence becomes the only rational alternative to solipsism. Phir aapke paas siwaye ek khudayi duniya ke hawalay se, ek Khaliq ki duniya ke hawalay se, aur koi theory nahin reh jaati jis se aap quantum mechanics ko explain kar saken aur reality ko explain kar saken ki reality haqeeqat mein hai kya. Ab mera sawaal ye hai ki jab aapke paas ye haqeeqat hi nahin rahi ki jo haqeeqat aap dekh rahe hain, uska usool sirf ye hai ki aap barah-e-rast tajrube aur mushahide ki buniyad ke upar haqeeqaton ka idraak karenge. Toh phir mere bhai, aapke paas toh ground hi koi nahin hai Allah ke Allah ko reject karne ka. Kyunki aap khud aisi haqeeqaton ko maan rahe hain jo barah-e-rast tajrube aur mushahide ke andar nahin aati. Ki jo mulhidin sawaal karte hain ki bin dekhe hum iman kyun lekar aaen? Woh do suraton se khali nahin hain. Uski possible do states hongi, do situations hongi. Ek ye ki woh ye kehna chah rahe hain ki hum bin dekhe Allah par iman kyun lekar aaen, ya Khuda par iman kyun lekar aaen? Toh bin dekhe se muraad inki ye hogi ki jab tak woh khud nahin dekhenge, tab tak iman nahin laenge, ya jab tak woh kisi aise shakhs ke haath se tajruba nahin karwa lete jis par woh yaqeen rakhte hain. Do surtein hain. Aur teesri soorat ye banegi ki ya woh Khuda par yaqeen tab karenge jab woh bilawasita unke shaoor mein, unki unki nazar ke saamne ya unke hawas-e-khamsa mein aaega. Aisi soorat mein duniya ke jitne nizam hain aur scientific uloom hain, woh saare zameen bos ho jaenge aur haqeeqat nahin chal paegi. Uski wajah ye hai ki aap bahut si haqeeqaton ka aitraaf logon ke bayan karne ke baad karte hain, number ek. Aur number do, aap bahut si haqeeqaton ko doosri haqeeqaton par hone wale asraat ke nateeje mein pehchante hain. Effect hota hai. Isko isko asaan, ek aur misal se samjh lein. Ek insan hai, uske chehre ke expression uske mood ko bayan kar dete hain. Abhi woh baat nahin karta, aap uske chehre ki taraf dekhte hain. Uska chehra murjhaya hua hai, toh aap aap aap kis haqeeqat ka idraak karte hain? Aap samajhte hain ki iske zehn mein kuch stress chal raha hai, koi pareshani chal rahi hai, confusion chal rahi hai, ya upset hai. Agar uske chehre par aap muskurahat dekhte hain, Allah usne bayan nahin kiya, uske emotions ko aapne personally, dependently, independently, directly observe nahin kiya, magar uske chehre par aane wali muskurahat uske dil mein chhupe hue jazbaat ko bayan kar rahi hai ki ye khush hai. Iska matlab ye hai ki aap bahut si haqeeqaton ka aitraaf bazahir hone wale asraat ki wajah se hasil karte hain. Jiski tarah ke quarks ke hawalay se bayan kiya, jis tarah ke law of gravity ke hawalay se bayan kiya, mera sawaal ye hai ki kya Allah par iman rakhne ke liye kya ye shart ma'qool hai, logical hai, rational hai, scientific hai, philosophical hai? Toh iska jawab capital no ke andar hai. No. Allah par iman rakhne ke liye aapko usko dekhne ki zaroorat nahin hai. Aap bilwasita dependent evidence ke taur par bhi us par iman rakh sakte hain. That's truly, purely scientific and logical. Kyun? Kyunki agar aap kahenge nahin, toh phir hum aapki poori ki poori science ko hila kar rakh denge. Yahi cheez thi jisko Allah ne Quran ke andar bayan kiya, Surah Al-An'am ki ayat 103 ke andar. Allah farmate hain, La tudrikuhul absar. Ye log kehte hain humne Allah ko dekhna hai, phir iman lekar aana hai. La tudrikuhul absar, aankhein uska ehata nahin kar sakti.
[29:10]Wa huwa yudrikul absar. Woh aapki reality ko dekh raha hai, woh aapko observe kar raha hai. Agar aap typical quantum physics ko is ayat ke upar parakh kar aur analyze karne ki koshish karen, toh aapko ye haqeeqat samajh aaegi. Allah keh rahe hain ki aap chunki usko observe nahin kar sakte, toh aapki nazar ke mutabiq woh aapko nazar nahin aa raha. Magar woh aapko observe kar raha hai. Wa huwal latiful khabir aur bahut achhe se aapko observe kar raha hai. Is liye aap exist karte hain. Ab aage maine circle mein kiya hai aur usko underline kiya hai, woh zara sunne wali hai. Qad jaakum basa'irum mir Rabbikum. Albata tahqeeq uski bahut si nishaniyan tumhare Rabb ki taraf se tumhare paas aa chuki thin. Basa'ir. Basa'ir ka matlab hota hai, depend, yani nazar ka ek nazar ka kisi cheez ka mushahida karna. Toh indirect mushahida, observation aapke saamne aayi thi, magar aapne uska inkar kar diya. Faman absara fa lin nafsihi. Toh jisne mujhse dekh liya, toh usne apne liye dekha na. Wa man amiya aur jo andha ho gaya, jo mujhe bin dekhe iman na lekar aaya. Fa'alaiha, toh bas theek hai phir, uski marzi hai, usko zaroorat bhi nahin hai maan laane ki. Hazam Aindee.
[30:41]Umeed hai ki humne scientific method ki buniyad ke upar aur materialistic approach ko radd karte hue scientific method ke through is cheez ko samjha diya hai ki zaroori nahin hai ki hum har cheez par bin dekhe iman, yani dekh kar iman lekar aaen. Bahut si haqeeqaton ko hum na sirf ye ki bin dekhe, aur na sirf ye ki unko doosron ke dekhe hum iman lekar aate hain un haqeeqaton ko maante hain. Toh iman bil ghaib aur iman bil jahl mein farq samjhein. Iman bil ghaib ka matlab ye hai ki aap hidden truth aur hidden existence ko maane, aur iman bil jahl ka matlab hai ki aap andha aqida rakhein. Islam iman bil ghaib ka qayal hai, iman bil jahl ka nahin. Assalamu Alaikum warahmatullahi wabarakatuh.
