Hindi-Book kuraaan aur vijnyaan quran aur vigyan

kuraaan aur vijnyaan [lekhakh jaakir naayaka]

anukram vishayh parichay, antariksh vijnyaan, prakriti vijnyaan, jal vijnyaan, bhoo vijnyaan, samudr vijnyaan, vanaspati vijnyaan, jeev vijnyaan, chikitsaa vijnyaan, shareer rachanaa vijnyaan, bhroon vijnyaan, saarvajanik vijnyaan, antimaakshar

Download hindi PDf Book "Quran aur Vigyan"

parichay

jab se is prithvee grah par maanavajaati kaa janm huaa hai, tab se manushy ne hameshaa yah samajhane kee koshish kee hai ki praakritik vyavasthaa kaise kaam karatee hai, rachanaaon aur praaniyon ke taane-baane men isakaa apanaa kyaa sthaan hai aur yah ki aakhir khud jeevan kee apanee upayogitaa aur uddeshy kyaa hai ? sachchaaee kee isee talaash men, jo sadiyon kee muddat aur dheer - gambheer snskritiyon par failee huee hai sngathit dharmo ne maanaveey jeevan shailee kee snrachanaa kee hai aur ek vyaapak pariprekshy men aitihaasik dhaare kaa nirdhaaran bhee kiyaa hai .

kuchh dharmo kee buniyaad likhit pnktiyon v aadeshon par aadhaarit hai jin ke baare men unake anuyaayiyon kaa daavaa hai ki vah khudaaee yaa eeshvareey saadhanon se milane vaalee shikshaa kaa saaratatv hai jab ki any dharm kee nirbharataa keval maanaveey anubhavon par rahee hai .

kuraaan paak, jo islaamee aasthaa kaa kendreey srot hai ek aisee kitaab hai jise islaam ke anuyaayee musalamaan, poore taur par khudaaee yaa aasamaanee saadhanon se aayaa huaa maanate hain. isake alaavaa kuraaan -e paak ke baare men musalamaanon kaa yah vishvaas, ki isamen rahatee duniyaa tak maanavajaati ke liye nirdesh maujood hai, choonki kuraaan kaa paigaam har jmaane, har daur ke logon ke liye hai, at: ise har yugeen samaanataa ke anusaar honaa chaahiye, to kyaa kuraaan is kasautee par pooraa utarataa hai?, prastut shodh - patr men musalamaanon ke is vishvaas kaa vastugat vishleshan objective analysis pesh kiyaa jaa

rahaa hai jo, kuraaan ke ilhaamee saadhan dvaaraa avatarit hone kee pramaanikataa ko vaijnyaanik khoj ke aalok men sthaapit karatee hai . maanav itihaas men ek yug aisaa bhee thaa jab ‘‘chamatkaar‘‘ yaa chamatkaarik vastu maanaveey jnyaan aur tark se aage huaa karatee thee chamatkaar kee aam paribhaashaa hai, aisee ‘‘vastu‘‘ jo saadhaaranatayaa maanaveey jeevan ke pratikool ho aur jisakaa bauddhik vishleshan insaan ke paas n ho. fir kisee bhee vastu ko karishme ke taur par maanane se pahale hamen bahut bachanaa

padegaa jaise 1993 men ‘‘taaims aof indiyaa‘‘ mumbaee men ek khbar prakaashit huee, jis men ‘‘baabaa paayalat‘‘ naamee ek saadhoo ne daavaa kiyaa thaa ki vah paanee se bhare ek taink ke andar lagaataar teen din aur teen raaton tak paanee men rahaa, alabattaa jab riportaron ne us taink kee satah kaa jaayajaa lene kee koshish kee to unhen isakee ijaajt naheen milee .

baabaa ne patrakaaron ko uttar diyaa kisee ko us maan ke garbh (womb) kaa vishleshan karane kee aajnyaa kaise dee jaa sakatee hai jisase bachchaa janm letaa hai saaf jaahir hai ki ‘‘saadhoo jee‘‘ kuchh naa kuchh chhupaanaa chaah rahe th,e aur unakaa yah daavaa sirf khyaati praapt karane kee ek chaal thee, yakeenan naye daur kaa koee bhee vyakti jo tark sngat soch (Rational thinking) kee or thodaa jhukaav rakhataa hogaa aise kisee chamatkaar ko naheen maanegaa. agar aise jhoothe aur aadhaaraheen ‘‘chamatkaar‘‘ allaah dvaaraa ghatit hone kaa aadhaar bane to naoojoo-billaah hamen duniyaa ke saare jaadoogaron ko khudaa ke asl pratinidhi ke roop men sveekaar karanaa padegaa.

ek aisee kitaab jisake allaah dvaaraa avatarit hone kaa daavaa kiyaa jaa rahaa hai usee aadhaar par ek chamatkaaree jaadoogar kee daavedaaree bhee hai to usakee pushti verification bhee honee chaahiye. musalamaanon kaa vishvaas hai ki pavitr kuraaan allaah dvaaraa utaaree huee aur sachchee kitaab hai jo apane aap men ek chamatkaar hai, aur jise samast maanav jaati ke kalyaan ke liye utaaraa gayaa hai. aaiye ham is aasthaa aur vishvaas kee pramaanikataa kaa bauddhik vishleshan karate hain .

pavitr kuraaan kee chunautee

tamaam snskritiyon men maanaveey shakti vachan aur rachanaatmak kshamataaon kee abhivyakti ke pramukh saadhanon men saahity aur shaayaree (kaavy rachanaa) sarvori hai. vishv itihaas men aisaa bhee jmaanaa gujraa hai jab samaaj men saahity aur kaavy ko vahee sthaan praapt thaa jo aaj vijnyaan aur takaneek ko praapt hai.

gair-muslim bhaashaa-vaijnyaanikon kee sahamati hai ki arabee saahity kaa shreshth sarvottam namoonaa pavitr kuraaan hai yaanee is jmeen par arabee sahity kaa sarvotkrishth udaaharan kuraaan -e paak hee hai. maanav jaati ko pavitr kuraaan kee chunauti hai ki in kuraaanee aayaton (vaakyon ) ke samaan kuchh banaakar dikhaae usakee chunautee hai :

‘‘aur agar tumhen is maamale men sndeh ho ki yah kitaab jo ham ne apane bndon par utaaree hai, yah hamaaree hai yaa naheen to isakee tarah ek hee soorat (kuraaanee aayat) banaa laao, apane saare saathiyon ko bulaa lo ek allaah ko chhod kar shesh jis - jis kee chaaho sahaayataa le lo, agar tum sachche ho to yah kaam kar dikhaao, lekin agar tumane aisaa naheen kiyaa aur yakeenan kabhee naheen kar sakate, to daro us aag se jisakaa eedhan banenge insaan aur patthar. jo taiyaar kee gaee hai munakareen hak (saty ko nakaarane vaalon)ke liye ( al - kuraaan: soor 2, aayat 23 se 24 )

pavitr kuraaan spasht shabdon men sampoorn maanavajaati ko chunautee de rahaa hai ki vah aisee hee ek soorh banaa kar to dikhaae jaisee ki kuraaan men kaee sthaanon par darj hai . sirf ek hee aisee surh banaane kee chunauti jo apane bhaashaa saundary mridubhashitaa, arth kee vyaapakataa au chintan kee gaharaaee men pavitr kuraaan kee baraabaree kar sake, aaj tak pooree naheen kee jaa sakee .

yadyapi aadhunik yug kaa tatasth vyakti bhee aise kisee dhaarmik grnth ko sveekaar naheen karegaa jo achchhee saahityik v kaavyaatmak bhaashaa kaa upayog karane ke baavajood yah kahataa ho ki dharatee chaptee hai. yah is liye hai ki ham ek aise yug men jee rahe hain jahaan insaan ke bauddhik tark aur vijnyaan ko aadhaarabhoot haisiyat haasil hai. bahut se log aise bhee hain jo allaah dvaaraa pavitr kuraaan ke astitv kee praamaanikataa men usakee asaadhaaran aur sarvottam saahityik bhaashaa ko paryaapt pramaan naheen maanenge . koee bhee aisaa grnth jo aasamaanee hone aur allaah dvaaraa pradatt hone kaa daavedaar ho, use apane praasngik tarkon kee dridhtaa ke aadhaar par hee sveekriti ke yogy honaa chaahiye .

prasiddh bhautikavaadee darshanashaastree aur nobal puraskaar praapt vaijnyaanik albart aainstaain ke anusaar ‘‘dharm ke binaa vijnyaan lngadaa hai aur dharm ke binaa vijnyaan andhaa hai ‘‘isaliye ab ham pavitr kuraaan kaa adhyayan karate hue yah jaanane kaa prayatn karate hain ki aadhunik vijnyaan aur pavitr kuraaan men paraspar anukoolataa hai yaa pratikoolataa ?

yahaan yaad rakhanaa jrooree hai ki pavitr kuraaan koee vaijnyaanik kitaab naheen hai balki yah ‘‘nishaaniyon‘‘ (signs) kee, yaani aayaat kee kitaab hai. pavitr kuraaan men chhah hajaar se adhik ‘‘nishaaniyaan‘‘ (aayaten / vaaky) hain, jinamen ek hajaar se adhik vaaky vishisht roop se vijnyaan evn vaijnyaanik vishayon par bahas karatee hain . ham jaanate hain ki kaee avasaron par vijnyaan‘‘ yoo tarn ‘‘letaa hai yaani vigat - vichaar ke pratikool baat kahane lagataa hai . at: mainne is kitaab men keval sarvamaany vaijnyaanik vaastavikataaon ko hee chunaa hai jabaki aise vichaaron v drishtikon par baat naheen kee hai jo mahaj kalpanaa ho aur pushti ke liye vaijnyaanik pramaan n ho.

do. jaakir naaik,

munbaee, bhaarat

antariksh - vijnyaan

astrology

srishti kee snrachanaa: ‘‘big baing ‘‘antariksh vijnyaan ke visheshajnyon ne srishti kee vyaakhyaa ek aise soochak (phenomenon) ke maadhyam se karate hain aur jise vyaapak roop ‘‘se big baing‘‘(big bang) ke roop men sveekaar kiyaa jaataa hai. big baing ke pramaan men pichhale kaee dashakon kee avadhi men shodh evn prayogon ke maadhyam se antariksh visheshajnyon kee ikatathaa kee huee jaanakaariyaan maujood hai ‘big baing‘ drishtikon ke anusaar praarambh men yah sampoorn srishthi praathamik rasaayan (primary nebula) ke roop men thee fir ek mahaan visfot yaani big baing (secondry separation) huaa jis kaa nateejaa aakaashagngaa ke roop men ubharaa, fir vah aakaash gngaa vibhaajit huaa aur usake tukade sitaaron, grrahon, soory, chndramaa aadi ke astitv men parivartit ho gae kaayanaat, praarambh men itanee prithak aur achhootee thee ki snyog (chance) ke aadhaar par usake astitv men aane kee ‘‘sambhaavanaa: (probability) shoony thee . pavitr kuraaan srishti kee snrachanaa ke sndarbh se nimnalikhit aayaton men bataataa hai:

‘‘kyaa vah log jinhonne ( nabee s.a.v. kee pushti ) se inkaar kar diyaa hai dhyaan naheen karate ki yah sab aakaash aur dharatee paraspar mile hue the fir ham ne unhen alag kiyaa‘‘(al - kuraaan: sur: 21, aayat 30 )

is kuraaanee vachan aur ‘‘big baing‘‘ ke beech aashcharyajanak samaanataa se inakaar sambhav hee naheen! yah kaise sambhav hai ki ek kitaab jo aaj se 1400 varsh pahale arab ke registaanon men vyakt huee apane andar aise asaadhaaran vaijnyaanik yathaarth samaae hue hai?

aakaashagngaa kee utpatti se poorv praarambhik vaayugat rasaayan

vaijnyaanik is baat par sahamat hain ki srishti men aakaashagngaaon ke nirmaan se pahale bhee srishti kaa saaraa dravy ek praarambhik vaayugat rasaayan (gas) kee avasthaa men thaa, snkshipt yah ki aakaashagngaa nirmaan se pahale vaayugat rasaayan athavaa vyaapak baadalon ke roop men maujood thaa jise aakaashagngaa ke roop men neeche aanaa thaa. srishti ke is praarambhik dravy ke vishleshan men gais se adhik upayukt shabd ‘‘dhunaa‘‘ hai.

nimnaankit aayaten kuraaan men srishti kee is avasthaa ko dhunaa shabd se rekhaankit kiyaa hai.

‘‘fir ve aasamaan kee or dhyaan aakarshit hue jo us samay sirf dhuaan thaa us (allaah) ne aasamaan aur jmeen se kahaa:astitv men aajaao chaahe tum chaaho yaa n chaaho‘‘ donon ne kahaa: ham aa gaye frmaanbaradaaron (aajnyaakaaree logon) kee tarah‘‘(al ..kuraaan: soor: 41 ,,aayat 11)

ek baar fir, yah yathaarth bhee ‘‘big baing‘‘ ke anukool hai jisake baare men hajrat muhammad mustafaa (s.a.v. )kee paigmabaree se pahale kisee ko kuchh jnyaan naheen thaa (big baing drishtikon beesaveen sadee yaanee paigmabar kaal ke 1300 varsh baad kee paidaavaar hai )

agar is yug men koee bhee isakaa jaanakaar naheen thaa to fir is jnyaan kaa srot kyaa ho sakataa hai?

dharatee kee avasthaa: gol yaa chapatee

praaraambhik jmaanon men log vishvast the ki jmeen chapatee hai, yahee kaaran thaa ki sadiyon tak manushy keval isalie sudoor yaatraa karane se bhayaakraanti karataa rahaa ki kaheen vah jmeen ke kinaaron se kisee neechee khaaee men n gir pade! sar fraans derik vah pahalaa vyakti thaa jisane 1597 ee0 men dharatee ke gird ( samudr maarg se ) chakkar lagaayaa aur vyavahaarik roop se yah siddh kiyaa ki jmeen gol (vrittaakaar ) hai. yah bindu dimaag men rakhate hue jraa nimnalikhit kuraaanee aayat par vichaar karen jo din aur raat ke avaagaman se sambndhit hai:

‘‘ kyaa tum dekhate naheen ho ki allaah raat ko din men pirotaa huaa le aataa hai aur din ko raat men ‘‘

(al-.kuraaan: soor: 31 aayat 29 )

yahaan spasht taur par dekhaa jaa sakataa hai ki allaah taalaa ne kramavaar raat ke din men dhalane aur din ke raat men dhalane (parivartit hone )kee charchaa kee hai ,yah keval tabhee sambhav ho sakataa hai jab dharatee kee snrachanaa gol (vrittaakaar ) ho. agar dharatee chapatee hotee to din kaa raat men yaa raat kaa din men badalanaa bilkul achaanak hotaa .

nimn men ek aur aayat dekhiye jisamen dharatee ke gol banaavat kee or ishaaraa kiyaa gayaa hai:

usane aasamaanon aur jmeen ko barahak (yathaarth roop se )utpann kiyaa hai ,, vahee din par raat aur raat par din ko lapetataa hai.,,(al.-kuraaan: soor:39 aayat 5)

yahaan prayog kiye gaye arabee shabd ‘‘kavvar‘‘ kaa arth hai kisee ek vastu ko doosare par lapetanaa yaa overlap karanaa yaa (ek vastu ko doosaree vastu par) chakkar dekar ( taar kee tarah ) baandhanaa. din aur raat ko ek doosare par lapetanaa yaa ek doosare par chakkar denaa tabhee sambhav hai jab jmeen kee banaavat gol ho .

jmeen kisee gend kee bhaanti bilakul hee gol naheen balki naarngee kee tarah (geo-spherical) hai yaani dhruv (poles) par se thodee see chapatee hai. nimn aayat men jmeen ke banaavat kee vyaakhyaa yoon kee gaee haih ‘‘aur fir jmeen ko usane bichhaayaa ‘‘(al kuraaan: soor 79 aayat 30)

yahaan arabee shabd ‘‘dahaahaa‘‘ prayukt hai, jisakaa aashay ‘‘shuturamurg‘‘ ke ande ke roop, men dharatee kee vrittaakaar banaavat kee upamaa hee ho sakataa hai. is prakaar yah maanit huaa ki pavitr kuraaan men jmeen ke banaavat kee sateek paribhaashaa bataa dee gaee hai, yadyapi pavitr kuraaan ke avataran kaal men aam vichaar yahee thaa ki jmeen chapatee hai.

chaand kaa prakaash pratibinbit prakaash hai

praacheen snskritiyon men yah maanaa jaataa thaa ki chaand apanaa prakaash svayn vyakt karataa hai. vijnyaan ne hamen bataayaa ki chaand kaa prakaash pratibinbit prakaash hai fir bhee yah vaastavikataa aaj se chaudah sau varsh pahale pavitr kuraaan kee nimnalikhit aayat men bataa dee gaee hai.

,,badaa pavitr hai vah jisane aasamaan men burj ( durg ) banaae aur usamen ek chiraag

aur chamakataa huaa chaand aalokit kiyaa .( al. kuraaan ,soor: 25 aayat 61)

pavitr kuraaan men sooraj ke liye arabee shabd ‘‘shams‘‘ prayukt huaa hai. alabattaa sooraj ko ‘siraaj‘ bhee kahaa jaataa hai jisakaa arth hai mashaal (torch) jabaki any avasaron

par use ‘vahaaj‘ arthaat jalataa huaa chiraag yaa prajvalit deepak kahaa gayaa hai. isakaa arth

‘‘pradeept‘ tej aur mahaanataa‘‘ hai. sooraj ke liye uparokt teenon spashteekaran upayukt hain kyonki usake andar prajvalan combustion kaa jbaradast karm nirntar jaaree rahane ke kaaran teevr ooshmaa aur raushanee nikalatee rahatee hai.

chaand ke liye pavitr kuraaan men arabee shabd kmar prayukt kiyaa gayaa hai aur ise bataur‘ muneer prakaashamaan bataayaa gayaa hai aisaa shareer jo ‘noor‘ (jyoti) pradaan karataa ho. arthaat, pratibinbit raushanee detaa ho. ek baar pun: pavitr kuraaan dvaaraa chaand ke baare men bataae gaye tathy par najr daalate hain, kyonki nisndeh chndramaa kaa apanaa koee prakaash naheen hai balki vah sooraj ke prakaash se pratibinbit hotaa hai aur hamen jalataa huaa dikhaaee detaa hai. pavitr kuraaan men ek baar bhee chaand ke liye‘, siraaj vahaaj, yaa deepak jaisen shabdon kaa upayog naheen huaa hai aur n hee sooraj ko , noor yaa muneer‘,, kahaa gayaa hai. is se spasht hotaa hai ki pavitr kuraaan men sooraj aur chaand kee roshanee ke beech bahut spasht antar rakhaa gayaa hai, jo pavitr kuraaan kee aayat ke adhyayan se saaf samajh men aataa hai.

nimnalikhit aayaat men sooraj aur chaand kee roshanee ke beech antar is tarah spasht kiyaa gayaa hai:

vahee hai jis ne sooraj ko ujaaledaar banaayaa aur chaand ko chamak dee .,,( al-kuraaan: soorh 10,, aayat 5 ,,)

kyaa dekhate naheen ho ki allaah ne kis prakaar saat aasamaan ek ke oopar ek banaae aur unamen chaand ko noor ( jyoti ) aur sooraj ko chiraag (deepak) banaayaa .( al- kuraaan: soor:71 aayat 15 se 16 )

in pavitr aayaton ke adhyyan se pramaanit hotaa hai ki mahaan pavitr kuraaan aur aadhunik vijnyaan men dhoop aur chaandanee kee vaastavikataa ke baare men sampoorn sahamati hai .

sooraj ghoomataa hai

ek lambee avadhi tak yooropeey daarshinikon aur vaijnyaanikon kaa vishvaas rahaa hai ki dharatee srishti ke kendr men chup khadee hai aur sooraj sahit srishti kee pratyek vastu usakee parikramaa kar rahee hai. ise dharatee kaa kendreey drishtikon‘ bhookendreey siddhaant geo-centric-theory bhee kahaa jaataa hai jo bataleemoos- kaal, doosaree sadee eesaa poorv se lekar 16 veen sadee ee. tak sarvamaany vaijnyaanik drishtikon rahaa hai, pun:

1512 ee0 men nikolas koparanikas ne ‘‘antariksh men grahon kee gati ke saur-..kendrit grah- gati siddhaant heliocentric theory of planetary motion kaa pratipaadan kiyaa jisamen kahaa gayaa thaa ki sooraj sauramandal ke kendr men yathaavat hai aur any tamaam grah usakee parikramaa kar rahe hai: 1609 ee0 men ek jarman vaijnyaanik johaanas kaiplar ne astronomia nova (khagoleey tntr) naamak ek kitaab prakaashit karaaee. jisamen vidvaan lekhak ne, n keval yah siddh kiyaa ki sauramandal ke grah deerdh vritteey:elliptical andaakaar dhuree par sooraj kee parikramaa karate hain balki usamen yah pramaanikataa bhee avishkrit hai ki saare grah apanee dhuriyon (axis) par asthaaee gati se ghoomate hain. is avishkrit jnyaan ke aadhaar par yooropeey vaijnyaanikon ke liye sauramandal kee anek vyavasthaaon kee sateek vyaakhyaa karanaa sambhav ho gayaa. raat aur din ke parivartan kee nirntarataa ke in avishkaaron ke baad yah samajhaa jaane lagaa ki sooraj yathaavat hai aur dharatee kee tarah apanee dhuree par parikramaa naheen karataa. mujhe yaad hai ki mere skool ke dinon men bhoogol kee kaee kitaabon men isee glatafhamee kaa prachaar kiyaa gayaa thaa. ab jraa pavitr kuraaan kee nimn aayaton ko dhyaan se dekhen:

”aur vah allaah hee hai, jisane raat aur din kee rachanaa kee aur soory aur chaand ko utpann kiyaa,, sab ek. ek flak (aakaash ) men tair rahe hain.“( al-kuraaan: soor: 21 aayat 33 )

dhyaan deejie ki uparokt aayat men arabee shabd ‘‘yasbahoon‘‘ prayukt kiyaa gayaa hai jo sabhaa se utpann hai jisake saath ek aisee harakat kee vaichaarik snkalpanaa judee huee hai jo kisee shareer kee sakriyataa se utpann huee ho. agar aap dharatee par kisee vyakti ke liye is shabd kaa upayog karenge to isakaa arth yah naheen hogaa ki vah ludhak rahaa hai balki isakaa aashay hogaa ki amuk vyakti daud rahaa hai athavaa chal rahaa hai agar yah shabd paanee men kisee vyakti ke liye upayog kiyaa jaae to isakaa arth yah naheen hogaa ki vah paanee par tair rahaa hai balki isakaa arth hogaa ki ,,amuk vyakti paanee men tairaakee:

swimming kar rahaa hai.

is prakaar jab is shabd,, ’yasabah’ kaa kisee aakaasheey shareer (nakshatr) soory ke liye upayog karenge to isakaa arth keval yahee naheen hogaa ki vah shareer antariksh men gatisheel hai balki isakaa vaastavik arth koee aisaa saakaar shareer hogaa jo antariksh men gati karane ke saath saath apane dhurav par bhee ghoom rahaa ho. aaj skoolee paathayakramon men apanee jaanakaaree theek karate hue yah vaastaviktaa shaamil kar lee gaee hai ki soory kee dhruveekrit parikramaa kee jaanch kisee aise yntr se kee jaanee chaahiye jo soory kee parachhaaee ko failaa kar dikhaa sake isee prakaar andhepan ke khtare se do chaar hue binaa soory kee parachhaaee kaa shodh sambhav naheen. yah dekhaa gayaa hai ki soory ke dharaatal par dhabbe hain jo apanaa ek chakkar lagabhag 25 din men pooraa kar lete hai . matalab yah kee soory ko apane dhruv ke chaaron or ek chakkar pooraa karane men lagabhag 25 din lag jaate hai. isake alaavaa soory apanee kul gati 240 kilo meetar prati sekend kee raftaar se antiraksh kee yaatraa kar rahaa hai. is prakaar sooraj samaan gati se hamaare deshaj maarg aakaashagngaa kee parikramaa bees karod varsh men pooree karataa hai.

n soory ke bas men hai ki vah chaand ko jaakar pakade aur n ‘raat,‘‘, ‘din par varchasv le jaa sakatee hai ,, yah sab ek ek aakaash men tair rahe hain.,,(al-kuraaan: soor: 36 aayat 40 )

yah pavitr aayat ek aise aadhaarabhoot yathaarth kee taraf ishaaraa karatee hai jise aadhunik antariksh vijnyaan ne beetee sadiyon men khoj nikaalaa hai yaani chaand aur sooraj kee maulik ‘‘parikramaa orbits kaa astitv antiraksh men sakriy yaatraa karate rahanaa hai.

‘vah nishchit sthal fixed place jisakee or sooraj apanee sampoorn mandaleey vyavasthaa sahit yaatraa par hai. aadhunik antariksh vijnyaan dvaaraa sahee-sahee pahachaan lee gaee hai.

ise saur ,kathaa solar epics kaa naam diyaa gayaa hai. pooree saur vyavasthaa vaastav men antariksh ke us sthal kee or gatisheel hai jo harakyoolis naamak grah Elphalerie area men avasthit hai aur usakaa vaastavik sthal hamen jnyaat ho chukaa hai.

chaand apanee dhuree par utanee hee avadhi men apanaa chakkar pooraa karataa jitane samay men vah dharatee kee ek parikramaa pooree karataa hai. chaand ko apanee ek dhruveey parikramaa pooree karane men 29.5 din lag jaate hain . pavitr kuraaan kee aayat men vaijnyaanik vaastavikataaon kee pushti par aashchary kiye binaa koee chaaraa naheen hai. kyaa hamaare vivek men yah savaal naheen uthataa ki aakhir ‘‘kuraaan men prastut jnyaan kaa srot aur jnyaan kaa vaastavik aadhaar kyaa hai?‘‘

sooraj bujh jaaegaa?

sooraj kaa prakaash ek rasaayanik kriyaa kaa muhataaj hai jo usake dharaatal par vigat paanch arab varshon se jaaree hai bhavishy men kisee avasar par yah krit rook jaaegaa aur tab sooraj poornatayaa bujh jaaegaa jisake kaaran dharatee par jeevan kee samaapti ho jaae pavitr kuraaan sooraj ke astitv kee pushti is prakaar karataa hai:

‘‘aur sooraj vah apane thikaane kee taraf chalaa jaa rahaa hai yah brahamjnyaan ke srot mahaajnyaanee kaa baandhaa huaa ganit hai‘‘ (al-kuraaan: sur: 36 aayat 38 )

vishesh: isee prakaar kee baaten pavitr kuraaan ke soor: 13 aayat 2,,soor: 35, aayat 13

soor: 39 aayat 5 evn 21 men bhee bataaee gaee hain

yahaan arabee shabd‘‘ mustakir: thikaanaa kaa prayukt huaa hai jis kaa arth hai poorv se snsthaapit ‘samay‘ yaa ‘sthal‘ yaanee is aayat men allaah taalaa kahataa hai ki sooraj poorvath nishchit sthl kee or jaa rahaa hai aisaa poorv nishchit samay ke anusaar hee karegaa arthaat yah ki sooraj bhee samaapt ho jaaegaa yaa bujh jaaegaa.

antar taarakeey drav

pichhale jmaane men sngathit antariksh vyavasthaon se baahar vaahriy antariksh: vaayumandal ko sampoorn roop se ‘khaalee:vacum maanaa jaataa thaa isake baad antariksh vaijnyaanikon ne is antarikshy plaavik ke dravyaatmak pulon (bridge) kee khoj kee jise plaavik plasma kahaa jaataa hai jo sampoorn roop se lonaaijd gais lonized-gas par aadhaarit hote hain aur jisamen sakaaraatmak prabhaav vaale,, akele:loni aur svatnnn ilaiktranon kee samaan snkhyaa hotee hai. drav kee teen jaanee pahachaanee avasthaaon yaanee thos ,taral aur jvalanasheel tatvon ke atirikt plaavik ko chauthee avasthaa bhee kahaa jaataa hai nimnalikhit aayat men pavitr kuraaan antariksh ke plaavik drav yaa ant: ispaat dravy:intra steels material kee or snket karataa hai .

‘‘vah jis ne chhah dinon men jmeen aur aasamaanon aur un saaree vastuon kaa nirmaan pooraa kar diyaa jo aasamaan aur jmeen ke beech men hain.( al-kuraaan ,,soor: 25 aayat 59 )

kisee ke liye yah vichaar bhee haasyaaspad hogaa ki vaayumandal antariksh evn aakaashagngaa ke dravyon kaa astitv 1400 varsh pahale se hee hamaare jnyaan men thaa.

srishti kaa failaav

1925 ee0 men amareekaa ke antariksh vaijnyaanik edon habal adone hubble ne is sndarbh men ek praamaanik khoj upalabdh karaayaa thaa ki sabhee aakaashagngaa ek doosare se door hat rahe hain arthaat srishti fail rahee hai srishti vyaapak ho rahee hai. yah ek vaijnyaanik yathaarth hai is baare men pavitr kuraaan men srishti kee snrachanaa ke sndarbh se allaah framaataa hai:

‘‘aasamaan ko ham ne apane jor se banaayaa hai aur ham isakee kudarat: prabhutv rakhe hai (yaa

ise failaav de rahe hain) (al-kuraaan: soor: 51 aayat 47 )

arabee shabd vaasioon kaa sahee anuvaad ise failaa rahe hain banataa hai to yah aayat srishti ke aise nirmaan kee or snket karatee hai jisakaa failaav nirntar jaaree hai .

vartamaan yug kaa prasiddh antariksh vaijnyaanik steefn hokign apane shodhapatr: samay kaa snkshipt itihaas: a brief history of time men likhataa haih yah ‘‘khoj ! ki srishti fail rahee hai beesavee sadee ke mahaan bauddhik aur chintan kraantiyon men se ek hai,, ab dhyaan deejiye ki pavitr kuraaan nen srishti ke failaav kee kathaa usee samay bataa dee thee jab manushy ne doorabeen tak kaa avishkaar naheen kiyaa thaa. isake baavajood sndigdh vivek rakhane vaale kuchh log, yah kah sakate hain ki pavitr kuraaan men aantariksh yathaarth kaa maujood honaa aashchary kee baat naheen kyonki arabavaasee is jnyaan ke praarambhik visheshajng the.

antariksh vijnyaan men arabon ke praadhikaran kee seemaa tak to unakaa vichaar theek hai lekin is bindu ko samajhane men ve naakaam ho chuke hain ki antariksh vijnyaan men arabon ke utthaan se bhee sadiyon pahale hee pavitr kuraaan kaa avataran ho chukaa thaa isake atirikt oopar varnit bahut se vaijnyaanik yathaarth jaise big baing se srishti ke praarambhan aadi kee jaanakaaree se to arab us samay bhee anabhijng hee the jab vah vijnyaan aur takaneek ke vikaas aur unnati kee sarvottam oonchaaee par the at: pavitr kuraaan men varnit vaijnyaanik yathaarth ko arabavaasiyon kee visheshajnyataa naheen maan jaa sakataa. daraasl isake pratikool sachchaaee yah hai ki arabon ne antariksh vijnyaan men isaliye unnati kee kyonki antariksh aur srishti ke nirmaan vishayak jaanakaariyaan pavitr kuraaan men aasaanee se uplabdh ho gae the. is vishay ko pavitr kuraaan men mahatvapoorn sthaan pradaan kiyaa gayaa hai.

praakritik-vijnyaan

Natural Science

paramaanu bhee vibhaajit kiye jaa sakate hain

praacheen kaal men paramaanuvaad: atomism ke drishtikon sheershak se ek siddh drishtikon ko vyaapak dharaatal par sveekar kiyaa jaataa thaa yah drishtikon aaj se 2300 varsh pahale yoonaanee darshanashaasnnee vimaakraatis vimacratis ne pesh kiyaa thaa vimaakraatis aur usake vaichaarik anuyaayee kee snkalpanaa thee ki, dravy kee nyoonatam ikaaee paramaanu hai praacheen arab vaasee bhee isee snkalpanaa ke samarthak the. arabee shabd, ‘‘jrraa: anu kaa

matalab vahee thaa jise yoonaanee ‘aitam‘ kahate the. nikatatam itihaas men vijnyaan ne yah khoj kee hai ki ‘,paramaanu‘‘ ko bhee vibhaajit karanaa sambhav hai, paramaanu ke vibhaajan yogy hone kee kalpanaa bhee beesaveen sadee kee vaijnyaanik sakriyataa men shaamil hai. chaudah shataabdi pahale arabon ke liye bhee yah kalpanaa asaadhaaran hotee. unake samaksh jrraa athavaa ‘anu‘ kee aisee seemaa thee jisake aage aur vibhaajan sambhav naheen thaa lekin pavitr kuraaan kee nimnalikhit aayat men allaah ne paramaanu seemaa ko antim seemaa maanane se inkaar kar diyaa hai.

munakareen ( virodhee ) kahate hain: kyaa baat hai ki kyaamat ham par naheen aa rahee hain? kaho! ksam hai mere antaryaamee paravaradigaar (paramaatmaa) kee vah tum par aakar rahegee us se anu se baraabar koee vastu n to aasamaanon men chhupee huee hai n dharatee par: n anu se badee aur n us se chhotee ! yah sabakuchh ek sadrish daftar men darj hai. (al-kuraaan: soor: 34 aayat 3)

vishesh: is prakaar kaa sndesh pavitr kuraaan kee soor: 10 aayat 61 men bhee varnit hai.

yah pavitr aayat hamen allaah taaalaa ke aalimul gaib antaryaamee hone yaani pratyek adrishy aur sadrishy vastu ke sndarbh se mahaajnyaanee hone ke baare men bataatee hai fir yah aage badhtee hai aur kahatee hai ki allaah taaalaa har cheej kaa jnyaan rakhate hain chaahe vah paramaanu se chhotee yaa badee vastu hee kyon n ho. to pramaanit huaa ki yah pavitr aayat spasht roop se rekhaankit karatee hai ki, paramaanu se snkshipt vastu bhee astitv men hai aur yah ek aisaa yathaarth hai jise abhee haal hee men aadhunik vaijnyaanikon ne siddh kiyaa hai.
.........
sea , iron lohaa aur rain baarish ko kuraaan se samajhane ke lie dekhen vidiyo

jal vijnyaan

hydrology

jal chakr

aaj ham jis snkalpanaa ko ‘jal- chakr:water cycle naam se jaanate hain usakee snsthaapanaa:

1580 ee0 men baranord plesee bemard placy ne kee thee. usane bataayaa-kis prakaar samudron se jal kaa vaashpeekaran evaporation hotaa hai, aur tatpashchaat kis prakaar vah thndaa hokar baadalon ke roop men parivartit hotaa hai fir usake baad, shushk khushk vaataavaran men aage kee or udte hue oonchaaee kee taraf badhtaa hai usamen jal kaa ‘‘snghanan:condensation hotaa hai aur varshaa hotee hai. usee varshaa kaa paanee jheelon, jharanon, nadiyon aur naharon men apanaa aakaar letaa hai aur apanee gati se bahataa huaa vaapis samudr

men chalaa jaataa hai isee prakaar yah jal-chakr jaaree rahataa hai saataveen sadee eesaa poorv men thailj thelchz naamak ek yoonaanee daarshanik ko vishvaas thaa ki saamudrik dharaatal par ek baareek jal-boondon kee fuhaar spray utpann hotee hai jise havaa uthaa letee hai aur khushkee ke door daraaj kshetron tak le jaakar varshaa ke roop men chhod detee hai, jise baarish kahate hain isake alaavaa puraane samaye men log yah bhee naheen jaanate the ki jmeen ke neeche paanee kaa srot kyaa hai? unakaa vichaar thaa ki vaayu shakti ke antargat samndar kaa paanee upamahaadveep (sookhee dharatee ) men bheetaree bhaagon men samaa jaataa hai unakaa vishvaas thaa ki paanee ek gupt maarg se athavaa gahare-andhere greet abyss se aataa hai. samudr se milaa huaa yaa kaalpanik maarg pleto-.kaal se ‘‘toratoras, kahalaataa thaa yahaan tak ki atathaarahaveen sadee ke mahaan chintak‘ dikaarate descartres bhee inhee vichaaron se sahamati vyakt kee hai.

unneesaveen sadee eesavee tak ‘arastoo aristotle kaa drishtikon hee adhik prachalit rahaa. us drishtikon ke anusaar, pahaadon kee barfeelee gufaaon men barf ke snghanan se paanee utpann hotaa hai is prakriyaa ko condensation (riste hue paanee kaa bhndaaran) kahate hain, jisase vahaan jmeen ke neeche jheelen banatee hai aur jo paanee kaa mukhy srot (chashmh ) hain. aaj hamen yah maaloom ho chukaa hai ki baarish kaa paanee jmeen par maujoodadaraaron ke raaste bah..bah kar jmeen ke neeche pahunchataa hai aur chashm: jalakund kee uttpatti hotee hai. pavitr kuraaan men is bindu kee vyaakhyaa is prakaar hai:

kyaa tum naheen dekhate ki allaah ne aasamaan se paanee barasaayaa fir usako sroton chashmon aur dariyaaon ke roop men jmeen ke andar jaaree kiyaa fir us paanee ke maadhyam se vah naanaa prakaar kee khetiyaan (krishi ) utpann karataa hai jo vibhinn prajaati ke hai‘‘ .(al-kuraaan soor: 39 aayat 21 )

‘‘aasamaan se paanee barasaataa hai fir usake maadhyam se dharatee ko usakee ‘mrityu‘ ( bnjar hone ) ke baad jeevan pradaan karataa hai . yakeenan usamen bahut see nishaaniyaan hain un logon ke liye jo vivek se kaam lete hain .(al-kuraaan: soor 30 aayat 24)

‘‘aur aasamaan se ham ne theek ganit ke anukool ek vishesh maatraa men paanee utaaraa aur usako dharatee par thaharaa diyaa ham use jis prakaar chaahen vileen ( gaayab ) kar sakate hain. (al-kuraaan: soor:23 aayat ..18 )

koee doosaraa granth jo 1400 varsh puraanaa ho paanee ke jalachakr kee aisee sateek vyaakhyaa naheen karataa . ‘vaashpeekaran: evoporation ‘‘,kasam hai‘ varshaa‘‘ ,,barasaane vaale aasamaan kee‘‘ . ( al-kuraaan: soor: 86 aayat 11 )

vaayu dvaaraa baadalon kaa garbhaadhaan: Impregnate

‘‘,aur ham hee havaaon ko laabhadaayak banaakar chalaate hain fir aasamaan se paanee barasaate aur tumako usase tript: sairaab karate hain‘‘ .

yahaan arabee shabd ,lavaakih, kaa upayog kiyaa gayaa hai jo ,laakih, kaa bahuvachan hai aur laakihaa kaa visheshan hai arthaat, ‘‘baar -aavar yaanee ‘bhar denaa‘ athavaa garbhaadhaan. isee vaakyaansh men ‘baar-aavar kaa taatpary yah ki vaayu baadalon ko ek doosare ke sameep dhakelatee hain jisake kaaran baadal ke paanee men parivartit hone kee kriyaa gatisheel hotee hai, ukt gatisheelataa ke nateeje men bijalee chamakane aur baarish hone kee ghatanaa kriyaa hotee hai. kuchh isee prakaar ke spashteekaran pavitr kuraaan kee any aayaton men bhee milate hain:

‘‘kyaa tum dekhate naheen ki allaah baadal ko -dheere ..dheere chalaataa hai, aur fir usake tukadon ko aapas men jodtaa hai. fir use samet kar ek bhaaree abr (megh )banaa detaa hai,fir tum dekhate ho ki usake khol (gilaaf ) men se varshaa kee boonden tapakatee chalee aatee hain aur vah aasamaan se: un pahaadon kee badaulat jo usamen oonche hain: ole barasaataa hai ,,fir jise chaahataa hai usase nuksaan pahunchaataa hai aur jise chaahataa hai unase bachaa letaa hai usakee bijalee kee chamak nigaahon ko aashchary se bhar detee hai. (al-kuraaan: soor: 24 aayat ..43)

‘‘allaah hee hai jo havaaon ko bhejataa hai aur vah baadal uthaatee hain fir vah un baadalon ko aasamaan men failaataa hai jis tarah chaahataa hai aur unhen tukadon men vibhaajit kar detaa hai, fir tum dekhate ho ki baarish kee boonden baadal men se tapakatee chalee aatee hain. yah baarish jab vah apane bandon men se jis par chaahataa hai. barasaataa hai to akasmaat ve prasann chitt ho jaate hain ,, (al-kuraaan: soor 30,,aayat .48)

pavitr kuraaan men varnit oopar charchit vyaakhyaa jal vijnyaan hydrology par uplabdh naveen adhyayan kee bhee pushti karate hain. mahaan grnth pavitr kuraaan kee vibhinn aayaton men jal chakr kaa varnan kiyaa gayaa hai,, udaaharanatayaa: soor: 7 aayat ..57 soor: 13 aayat 17

,, soor: 25 aayat.. 48 se 49,, soor 35 aayat ..9 soor 3h aayat. 34 soor 45 aayat:.5..

soore: 50 aayat 9 se 11,, soorh 56 aayat ..68 se 70 aur soor: 67 aayat ..30 ,.

bhoo-vijnyaan

earth science

tnbuon ke khoonton kee prakaar, pahaad

bhoo-vijnyaan men.. ‘bal padne, folding kee soochanaa naveenatam shodh kaa yathaarth hai. prithvee ke ‘patal crust men bal padne ke kaaranon se hee parvaton kaa janm huaa. prithvee kee jis satah par ham rahate hain kisee thos chhilake yaa papadee kee tarah hai, jab ki prithvee kee bheetaree paraten layer bahut garm aur geelee hain yahee kaaran hai ki dharatee kaa bheetaree bhaag sabhee prakaar ke jeev ke liye upayukt naheen hai. aaj hamen yah maaloom ho chukaa hai ki pahaadon kee utthaapanaa ke asthaayitv stability kaa sambndh prithvee kee paraton men bal (daraar) padne kee kriyaa se bahut gaharaa hai kyonki yah prithvee ke patal par padne vaale ‘‘bal flods hee hain jinhonne jnjeeron kee tarah pahaadon ko jakad rakhaa hai. bhoo vijnyaan visheshajnyon ke anusaar prithvee kee arddhavyaash radius kee aadhee motaaee yaani 6.035 kilo meetar hai aur prithvee ke dharaatal jisapar ham rahate hain usake mukaabale men bahut hee patalee hai jisakee motaaee 2 kilo meetar se lekar 35 kilo meetar tak hai isaliye isake tharatharaane yaa hilane kee sambhaavanaa bhee bahut aseem hai aise men pahaad kisee tnboo ke khoonton kee tarah kaam karate hain jo prithvee ke dharaatal ko thaam lete hain aur use apane sthal par asthaayitv pradaan karate hain. pavitr kuraaan bhee yahee kahataa hai:

kyaa yah ghatanaa (vaakiyaa) naheen hai ki ham ne prithvee ko frsh banaayaa aur pahaadon ko khoonton kee tarah gaad diyaa (al-kuraaan: soor 78 aayat ..6se 7)

yahaan arabee shabd ‘‘autaad‘‘ kaa ‘arth‘ bhee khoontaa hee nikalataa hai vaise hee khoonte jaisaa ki tnbuon ko baandhe rakhane ke liye lagaae jaate hain prithvee ke daraaron folds yaa salavaton kee huee buniyaaden bhee yaheen gahare chhupee hain. earth naamak angrejee kitaab vishv ke anek vishv vidyaalayon men bhoo-vijnyaan ke buniyaadee udaaharanon par aadhaarit paathayakram kee pustak hai isake lekhakon men ek naam daa. frenkapres kaa bhee hai, jo 12 varshaa tak amareekaa ke vijnyaan-akaadamee ke nideshak rahe jabaki poorv amareekee raashtrapati jimeekaartar ke shaasan kaal men raashtrapati ke vaijnyaanik salaahakaar bhee the is kitaab men vah pahaadon kee vyaakhyaa:kulhaadee ke fal jaise svaroop wedge-shape se karate hue bataate hain ki pahaad svayn ek vyaapakatam astitv kaa ek chhotaa hissaa hotaa hai jisakee jaden prithvee men bahut gaharaaee tak utaree hotee hain. sndarbh grnth:earth frenkapres aur silvar prisht 435 ,, earth science torabuk aur litakanj prisht 157

do॰ frenkapres ke anusaar prithvee-patal kee majbootee aur utthaapanaa ke asthaayitv men pahaad bahut mahatpoorn bhoomikaa nibhaate hai.

parvateey kaaryon kee vyaakhyaa karate hue pavitr kuraaan spasht shabdon men bataataa hai ki unhen isaliye banaayaa gayaa hai taaki yah prithvee ko kampan se surakshit rakhen.

‘‘aur ham ne prithvee men pahaad jamaa diye taaki vah unhe lekar dhulak n jaae‘‘ . (al..kuraaan: soor: 21 aayaat.. 31)

isee prakaar kaa varnan soor 31: aayat. 10 aur soor: 16 .. aayat 15 men bhee avatarit hue

hain ath pavitr kuraaan ke uplabdh bayaanon men aadhunik bhoo vijnyaan kee jaanakaariyaan pahale se hee maujood hain.

pahaadon ko majbootee se jamaa diyaa gayaa hai

prithvee kee satah anaginat thos tukadon yaani ‘pletaa‘ men tootee huee hai jinakee ausatan motaaee takareeban 100 kilo meetar hai. yah pleten aanshik roop se pinghale hue hisse par maano tair rahee hain. ukt hisse ko uddeepak gole aestheno sphere kahaa jaataa hai. pahaad saadhaaranatayaa pleton ke baaharee seemaa par paae jaate hai. prithvee kaa dharaatal samudron ke neeche 5 kilo meetar motaa hotaa hai jabaki sookhee dharatee se sambaddh plet kee ausat motaaee 35 kilo meetar tak hotee hai. alabattaa parvateey shrrinkhlaaon men prithvee ke dharaatal kee motaaee 80 kilo meetar tak jaa pahunchatee hai, yahee vah majboot buniyaaden hai jinapar pahaad khade hai. pahaadon kee majboot buniyaadon ke vishay men pavitr kuraaan ne kuchh yoon bayaan kiyaa hai

‘‘aur pahaad isamen utthaapit kiye ( gaad diye ). (al.kuraaan: soor: 79 aayat ..32 )

isee prakaar kaa sndesh soorh 88 aayat .19 men bhee diyaa gayaa hai .

ath pramaanit huaa ki pavitr kuraaan men pahaadon ke aakaar. prakaar aur usakee utthaapanaa ke vishay men dee gaee jaanakaaree pooree tarah aadhunik kaal ke bhoo vaijnyaanik khoj aur anusndhaanon ke anukool hai.

samudr vijnyaan

oceanography

meethe aur khaare paanee ke beech ‘aad‘

‘‘do samndaron ko usane chhod diyaa ki paraspar mil jaaen fir bhee unake beech ek pardaa (deevaar ) hai. jisakaa vah ullnghan naheen karate‘‘ .,,(al-kuraaan: soor 55 aayat ..19 se 20 )

aap dekh sakate hain ki in aayaton ke arabee vaakyaanshon men shabd ‘barajkh‘ prayukt huaa hai jisakaa arth rookaavat yaa deevaar hai yaani partition isee kram men ek any arabee shabd ‘maraj‘ bhee aayaa haih jisakaa arth haih ‘vah donon paraspar milate aur samaahit hote hain‘. praarambhik kaal men pavitr kuraaan ke bhaashyakaaron ke liye yah vyaakhyaa karanaa bahut kathin thaa ki paanee ke do bhinn deh se sambndhit do vipareetaarthak aashayon kaa taatpary kyaa hai ? arthaat yah do prakaar ke jal hain jo aapas men milate bhee hain aur unake beech deevaar bhee hai. aadhunik vijnyaan ne yah khoj kar lee hai ki jahaan-jahaan do bhinn samudr oceans aapas men milate hai vaheen vaheen unake beech ‘‘deevaar‘ bhee hotee hai. do samudron ko vibhaajit karane vaalee deevaar yah hai ki unamen se ek samudr kee lavanataa:salinity jal yaani taapamaan aur rasaayanik astitv ek doosare se bhinn hote hain . (sndarbh: principleas of oceanography devis prishth .92-93)

aaj samudr vijnyaan ke visheshajng oopar varnit pavitr aayaton kee behatar vyaakhyaa kar sakate hain. do samudro ke beech jal kaa astitv (praakritik gunon ke kaaran ) sthaapit hotaa hai jisase gujr kar ek samndar kaa paanee doosare samndar men pravesh karataa hai to vah apanee maulik visheshataa kho detaa hai, aur doosare jal ke saath samaangataatmak mishran: Homogeous Mixture banaa letaa hai. yaani ek tarah se yah rookaavat kisee antarim samamishran kshetr kaa kaam karatee hai. jo donon samudron ke beech sthit hotee hai. is bindu par pavitr kuraaan men bhee baat kee gaee hai:

‘‘aur vah kaun hai jisane prithvee ko thikaanaa banaayaa aur usake andar nadiyaan jaaree keen aur usamen ( pahaadon kee ) khoontiyaan utthaapit keen ‘‘aur paanee ke do bhandaaron ke beech parde banaa diye ? kyaa allaah ke saath koee aur khudaa bhee ( in kaaryon men shaamil ) hai ? naheen, balki unamen se akasar log naadaan hain‘(al-kuraaan .soor: 27 ..aayaat ..61 )

yah sthiti asnkhy sthalon par ghatit hotee hai jinamen Gibralter ke kshetr men rom-saagar aur atalaantik mahaasaagar kaa milan sthal vishesh roop se charchaa ke yogy hai. isee tarah dakshin afreekaa men,‘‘antareep-sthal cape point aur‘ antareep praayadveep‘‘cape peninsula men bhee paanee ke beech, ek ujalee patatee spasht roop se dekhee jaa sakatee hai jahaan ek doosare se atalaantik mahaasaagar aur hind mahaasaagar kaa milaap hotaa hai. lekin jab pavitr kuraaan taajaa aur khaare paanee ke madhy deevaar yaa rookaavat kee charchaa karataa hai to saath-.saath ek varjit kshetr ke baare men bhee bataataa hai:

”aur vahee jisane do samudron ko milaa kar rakhaa hai ek svaadisht aur meethaa doosaraa kadvaa aur namakeen, aur un donon ke beech ek pardaa hai, ek rookaavat jo unhen mishrit hone se roke hue hai‘‘ .(al-kuraaan soor: 25 aayat.53 )

aadhunik vijnyaan ne khoj kar lee hai ki saahil ke nikatasth samudree sthalon par jahaan dariyaa kaa taajaa meethaa aur samudr kaa namakeen paanee paraspar milate hain vahaan kaa vaataavaran kadaachit bhinn hotaa hain jahaan do samudron ke namakeen paanee aapas men milate hain. yah khoj ho chukee hai ki khaadiyon ke muhaane yaa nadamukh:estuaries men jo vastu taajaa paanee ko khaare paanee se alag karatee hai vah ghanatv unmukh kshetrhpycnocline zone hai jisakee badhtee ghatatee rasaayanik prakriyaa meethe aur khaare paanee ke vibhinn paraton layers ko ek doosare se alag rakhatee hai. ( sndarbhh oceanography groos: prishth 242 aur Introductry oceanography tharamanh pushth 300 se 301 )

rookaavat ke is prithak kshetr ke paanee men namak kaa anupaat taajaa paanee aur khaare paanee donon se hee bhinn hotaa hai , ( sndarbh: oceanography ,groosh prishth 244 aur Introductry oceanography ‘‘tharaman: pushth 300 se 301)

is prasng kaa adhyayan kaee asnkhy sthalon par kiyaa gayaa hai, jisamen misr mhalachaj kee khaas charchaa hai jahaan dariyaae neel, rom saagar men girataa hai. pavitr kuraaan men varnit in vaijnyaanik prasngon kee pushti ‘do. viliyam ech‘ ne bhee kee hai jo amareekaa ke kolavaador yooneevarsitee men samudr-vijnyaan aur bhoo-vijnyaan ke profesar hain.

samudr kee gaharaaiyon men andheraa

samudr-vijnyaan aur bhoo-vijnyaan ke jaane maane visheshajng profesar durgaa raav jaddaa sthit shaah abdul ajeej yoonivarsitee, saoodee arab men profesar rah chuke hain.

ek baar unhen nimnalikhit pavitr aayat kee sameekshaa ke liye kahaa gayaa:

‘‘yaa fir usakaa udaaharan aisaa hai jaise ek gahare samudr men andhere ke oopar ek mauj chhaaee huee hai, usake oopar ek aur mauj aur usake oopar baadal andhakaar par andhakaar chhaayaa huaa hai, aadamee apanaa haath nikaale to use bhee n dekhane paae. allaah jise noor n bakhshe usake liye fir koee noor naheen. ‘‘(al-kuraaan: soor 24 aayat ..40 )

profesar raav ne kahaa - vaijnyaanik abhee haal men hee aadhunik yntron kee sahaayataa se yah pushti karane ke yogy hue hain ki samudr kee gaharaaeeyon men andhakaar hotaa hai. yah manushy ke bas se baahar hai ki vah 20 yaa 30 meetar se jyaadaa gaharaaee men atirikt yntrron aur samaanon se lais hue binaa dubakee lagaa sake isake atirikt, maanav shareer men itanee sahan shakti naheen hai ki jo 200 meetar se adhik gaharaaee men padane vaale paanee ke dabaav kaa saamanaa karate hue jeevit bhee rah sake. yah pavitr aayat tamaam samudron kee taraf ishaaraa naheen karatee kyonki har samudr ko parat dar parat andhakaar, kaa saajheedaar karaar naheen diyaa jaa sakataa alabattaa yah pavitr aayat vishesh roop se gahare samudron kee or aakarshit karatee hai kyonki pavitr kuraaan kee is aayat men bhee ‘‘vishaal aur gahare samudr ke andhakaar ‘kaa udaaharan diyaa gayaa hai gahare samudr kaa yah tah dar tah andhakaar do kaaranon kaa parinaam hai.

pratham: aam raushanee kee ek kiran saat rngon se mil kar banatee hai. yah saat rng kramashh bainganee, neelaa, aasamaanee, haraa, peelaa, naarnjee, laal (vibgyor) ,hai. raushanee kee kiranen jab jal men pravesh karatee hain to pratichhaayaankan kee kriyaa se gujratee hain oopar se neeche kee taraf 10 se 15 meetar ke beech jal men laal rng aatmasaat ho jaataa hai. is liye agar koee gotaakhor paanee men pachchees meetar kee gaharaaee tak jaa pahunche aur jkhmee ho jaae to vah apane khoon men laalee naheen dekh paaegaa, kyonki laal rng kee raushanee utanee gaharaaee tak naheen pahunch sakatee. isee prakaar 30 se 50 meetar tak kee gaharaaee aate-aate neelee raushanee bhee poore taur par aatmasaat ho jaatee hai, aasamaanee raushanee 50 se 110 meetar tak haree raushanee 100 se 200 meetar tak peelee raushanee 200 meetar se kuchh jyaadaa tak jab ki naarnjee aur bainganee roshanee isase bhee kuchh aghik gaharaaee tak pahunchate pahunchate poore taur par vileen ho jaatee hai. paanee men rngon ke is prakaar kramashh vileen hone ke kaaran samudr bhee parat dar parat andheraa karataa chalaa jaataa hai, yaani andhere kaa prakateekaran bhee raushanee kee paraton (layers) ke roop men hotaa hai . 1000 meetar se adhik kee gaharaaee men pooraa andheraa hotaa hai .(sndarbh: oceans eldar aur pranitaa prishth 27 )

dviteey: dhoop kee kiranen baadalon men aatmasaat ho jaatee hain, jisake parinaam svaroop raushanee kee kiranen idhar udhar bikheratee hai. aur isee kaaran se baadalon ke neeche andhere kee kaalee parat see ban jaatee hai. yah andhere kee pahalee parat hai. jab raushanee kee kiranen samudr ke tal se takaraatee hain to vah samudree laharon kee parat se takaraa kar palatatee hain aur jagamagaane jaisaa prabhaav utpann karatee hain, ath yah samudree laharen jo raushanee ko pratibinbit karatee hain andheraa utpan karane kaa kaaran banatee hain. gair pratibinbit raushanee, samudr kee gaharaaeeyon men samaa jaatee hain, isaliye samudr ke do bhaag ho gaye parat ke vishesh lakshan prakaash aur taapamaan hain jab ki andheraa samudree gaharaaeeyon kaa anokhaa lakshan hai isake alaavaa samudr ke dharaatal aur yaa paanee kee satah ko ek doosare se mahatvapoorn banaane vaalee vastu bhee laharen hee hain. andaroonee maujen samudr ke gahare paanee aur gahare jalakund kaa gheraav karatee hain kyonki gahare paanee kaa vajn apane oopar (kam gahare vaale) paanee ke mukaabale men jyaadaa hotaa hai. andhere kaa saamraajy paanee ke bheetaree hisse men hotaa hai. itanee gaharaaee men jahaan tak machhaliyon kee najr bhee naheen pahunch sakatee jabaki prakaash kaa maadhyam svayn machhaliyon kaa shareer hotaa hain is baat ko pavitr kuraaan bahut hee tarkasngat vaakyon men bayaan karate hue kahataa haih

un andheron ke samaan hai, jo bahut gahare samudr kee tah men hon, jise ooparee satah kee maujon ne dhaanp rakhaa ho ,,doosare shabdon men, un laharon ke oopar kaee prakaar kee laharen hain yaani vah laharen jo samudr kee satah par paaee jaatee hain. isee kram men pavitr aayat kaa kathan hai ‘‘fir oopar se baadal chhaaye hue hon, taatpary ki andhere hain jo oopar kee or parat dar parat hain jaisee ki vyaakhyaa kee gaee hai yah baadal parat dar parat vah rookaavaten hain jo vibhinn paraton par raushanee ke vibhann rngon ko aatmaasaat karate hue andhere ko vyaapak banaatee chalee jaatee hain.

profesar durgaa raav ne yah kahate hue apanee baat pooree kee ‘‘1400 varsh poorv koee saadhaaran maanav is bindu par itane vistaar se vichaar naheen kar sakataa thaa isaliye yah jnyaan anivaary roop se kisee vishesh praakritik maadhyam se hee aayaa prateet hotaa hai.

‘‘aur vahee hai jisane paanee se ek maanav paidaa kiyaa, fir usase peedhiyaan aur sasuraal ke do prithak kul gotr ( silasile ) chalaae. teraa rab bade hee adhikaaron vaalaa hai. ,,(al-kuraaan: soor:25 aayat ..54 )

kyaa yah sambhav thaa ki chaudah sau varsh pahale koee bhee insaan yah anumaan lagaa sake ki har ek jeev jantu paanee se hee astitv men aaee hai? isake alaavaa kyaa yah sambhav thaa ki arab ke registaanon se sambndh rakhane vaalaa koee vyakti aisaa koee anumaan sthaapit kar letaa? vah bhee aise registaanon kaa rahane vaalaa jahaan paanee kaa hameshaa abhaav rahataa ho.

vanaspati vijnyaan

Botany

nar aur maadaa paughe

praacheen kaal ke maanavon ko yah jnyaan naheen thaa ki paudhon men bhee jeev jantuon kee tarah nar ( puroosh ) maadaa ( mahilaa ) tatv hote hain. alabattaa aadhunik vanaspati vijnyaan yah bataataa hai ki paudhe kee pratyek prajaati men nar evn maadaa ling hote hain. yahaan tak ki vah paudhe jo ubhay lingee (unisexual) hote hain unamen bhee nar aur maadaa kee vishishtataaen shaamil hotee hain .

‘‘aur oopar se paanee barasaayaa aur fir usake dvaaraa alag õ alag prakaar kee paidaavaar (jodaa ) nikaalaa‘‘(al-kuraaan soor 20: aayat 53 )

falon men nar aur maadaa kaa antar

‘‘usee ne har prakaar ke falon ke jode paidaa kiye hain. (al. kuraaan soor: 20 aayat . 53)

uchch stareey paudhon: superior plants me nasleey utpatti kee aakhiree paidaavaar aur unake fal:fruitshote hain. fal se pahale fool banate hain jisamen nar aur maadaa ,,angon organs yaani punkesar:stamens aur dimb:ovuleshote hai jab koee pollen jradaanaa: paraag yaani prajanak veery konpalon se hotaa huaa fool kee avasthaa tak pahunchataa hai tabhee vah fal men parivartit hone ke yogy hotaa hai yahaan tak ki fal pak jaae aur nayee nasl ko janm dene vaale beej banane kee avasthaa praapt kar le . isaliye saare fal is baat kaa pramaan hain ki paudhon men bhee nar aur maadaa jeev hote hain . fool kee nasl bhee vanaspati hai.vanaspati bhee ek jeev hai aur is sachchaaee ko pavitr kuraaan bahut pahale bayaan kar chukaa hai:

‘‘aur har vastu ke ham ne jode banaae hain shaayad ki tum isase sabak lo‘‘. (al.kuraaan soor: 51 aayat 49)

paudhon ke kuchh prakaar anutpaadak:Non-fertilized foolon se bhee fal ban sakate hain jinhen Porthenocarpic fruit pauroosh.-viheen fal kahate hain. aise falon me kele, anannaas, injeer, naarngee, aur angoor aadi kee kaee naslen hain. yadyapi un paudhon men prajanan-..charitr: sexual characterstics maujood hotaa hai.

pratyek vastu ko jodon men banaayaa gayaa hai

is pavitr aayat men pratyek ‘vanaspati‘ ke jodon men banaae jaane kee pramaanikataa bayaan kee gaee hai. maanaveey jeevon paashvik jeevon vaanaspatey jeevon aur falon ke alaavaa bahut sambhav hai ki yah pavitr aayat us bijalee kee or bhee snket kar rahee ho jis men nakaaraatmak oorjaa: negetive charge vaale ilektronon aur sakaaraatmak oorjaah positive vaale kendron par aadhaarit hote hain inake alaavaa bhee any jode ho sakate hain.

‘‘paak hai vah jaat (allaah ) jisane saare praaniyon ke jode paidaa kiye chaahe vah dharatee ke vanaspatiyon men se ho yaa svayn unakee apane jaivikeey nasl men se yaa un vastuon men se jinhen yah jaanate tak naheen.‘‘(al-kuraaan soor: 36 aayat 36)

yahaan allaah framaataa hai ki har cheej jodon ke roop men paidaa kee gaee hai jinamen aisee vastuen bhee shaamil hain jinhen aaj kaa maanav naheen jaanataa aur ho sakataa hai ki aane vaale kal men usakee khoj kar le.

jeev vijnyaan

Zoology

pashuon aur parindon kaa samaajee jeevan

dharatee par chalane vaale kisee pashu aur havaa men paron se udne vaale kisee parinde ko dekh lo yah sab tumhaare hee jaisee naslen hain aur ham ne unakaa bhaagy likhane men koee kasar naheen chhodee haih

fir yah sab apane rab kee or samete jaate hain. (al-kuraaan soor: 6 aayat: 38 )

shodh se yah bhee pramaanit ho chukaa hai ki pashu aur parinde bhee samudaayon:communitities ke roop men rahate hain. arthaat unamen bhee ek saangathanik aachaar vyavasthaa hotee hai. vah mil jul kar rahate aur kaam bhee karate hain.

parindon kee udaan

‘‘kyaa un logon ne kabhee parindon ko naheen dekhaa ki aakaash mandal men kis prakaar surikshat rahate hain allaah ke sivaa kisane unako thaam rakhaa hai? isamen bahut see nishaniyaan hain un logon ke liye jo eemaan laate hai(al-kuraaan: soor: 16 aayat 79.)

ek aur aayat men parindon par kuchh is andaaj se baat kee gaee hai ‘‘yah log apane oopar udne vaale parindon ko par failaate aur sukedte naheen dekhate ?

rahamaan ke sivaa koee naheen jo unhen thaame hue ho vahee pratyek vastu kaa nigahabaan hai(al-kuraaan: soorah:79 aayat 19 )

arabee shabd ‘amasak‘ kaa‘ shaabdik arth‘ haih kisee ke haath men haath denaa rokanaa‘ thaamanaa yaa kisee kee kamar pakad lenaa. uparyukt aayaat men yumasikuhunn‘‘ kee abhivyakti hai ki allaah taaalaa apanee prakriti aur apanee shakti se parindon ko havaa men thaame rakhataa hai. in pavitr rabbaanee aayaton men is saty par jor diyaa gayaa hai ki parindon kee kaary kshamataa poornatayaa un vidhaanon par nirbhar hai jisakee rachanaa allaah taaalaa ne kee aur jinhen ham praakritik niyamon ke naam se jaanate hain.

aadhunik vijnyaan se yah bhee pramaanit ho chukaa hai ki kuchh parindon men udaan kee bemisaal aur doshamukt kshamataa kaa sambndh us vyaapak aur sngathit ‘‘yojanaabndee‘‘:programming se hai jisamen parindon ke daihik kaary shaamil hain. jaise hajaaron meel door tak sthaanaantaran:transfer karane vaale parindon kee prajanan prakriyaa genetic codes men unakee yaatraa kaa saaraa vivaran maujood hai jo un parindon ko udaan ke yogy banaatee hai aur yah ki vah alp aayu men bhee lambee yaatraa ke kisee anubhav ke binaa aur kisee shikshak yaa rahanumaa ke binaa hee hajaaron meel kee yaatraa tay kar lete hain aur anjaan raaston se udaan karate chale jaate hain baat yaatraa kee ek tarafaa samaapti par hee khtm naheen hotee balki ve sab parinde ek niyat tithi aur samay par apane asthaaee ghar se udaan bharate hain aur hajaaron meel vaapasee kee yaatraa kar ke ek baar fir apane ghonsalon tak bilkul theek õtheek jaa pahunchate hain.

profesar haembargar ne apanee kitaab paavar end freejilitee men ‘‘matan bard naamak ek parinde kaa udaaharan diyaa hai jo prashaant mahaasaagar ke ilaakon men paayaa jaataa hai sthaanaantaran karane vaale ye pakshee 24000 ki.mee. kee dooree 8 ke aakaar men apanee parikramaa se pooree karate hain ye parinde apanee yaatraa har maheene men pooree karate hai aur prasthaan bindu tak adhik se adhik ek saptaah vilamb se vaapis pahunch jaate hain. aisee kisee yaannaa ke liye bahut hee jatil jaanakaaree kaa honaa aniyaary hai jo un parindon kee vivek koshikaaon men surikshat honee chaahie . yaanee ek neeteebaddh kaaryakram parinde ke mastishk men aur use pooraa karane kee shakti shareer men uplabdh hotee hai. agar parinde men koee prograam hai to kyaa isase yah jnyaan naheen milataa ki ise aakaar dene vaalaa koee prograamar bhee yakeenan hai?

shahad kee makkhee aur usakee yogyataa

‘‘aur dekho tumhaare rab ne madhumakkhee par yah baat ‘‘vahyh khudaaee aadesh‘‘ kar dee ki pahaadon men aur vrikshon aur chhapparon par chadhaaee huee lataaon men, apane chhatte banaa aur har prakaar ke falon kaa ras choos aur apane rab dvaaraa ‘‘hamavaar: taiyaar‘ raahon par chalatee rah. us makkhee ke andar se rng birngaa ek sharbat nikalataa hai jis men ‘shifaa: kalyaan hai logon ke lie yakeenan usamen bhee ek nishaanee hai un logon ke liye jo vichaar chintan karate hai.‘‘ (al-kuraaan.. soor: 16 aayat .68. 69 )

vonafrsh ne madhumakkhiyon kee kaary vidhi aur unamen snpark v snpreshan:communication ke shodh par 1973 ee0 kaa nobul puraskaar praapt kiyaa hai.yadi kisee madhumakkhee ko jab koee nayaa baag yaa fool dikhaaee detaa hai to vah apane chhatte men vaapis jaatee hai aur apane sngathan kee any sabhee madhumakkhiyon ko us sthal kee dishaa aur vahaan pahunchaane vaale maarg ke vistrit nakshe se aagaah karatee hai. madhumakkhee sndeshaa pahunchaane yaa snpreshan kaa yah kaam ek vishesh prakaar kee shaaririk gatividhi se letee hai jinhen madhumakkhee nrity:bee dance kahaa jaataa hai. jaahir hai ki yah koee saadhaaran nrity naheen hotaa balki isakaa uddeshy madhu kee kaamagaar makkhiyon:worker bees ko yah samajhaanaa hotaa hai ki fal kis dishaa men hain aur us sthal tak pahunchane ke liye unhen kis tarah kee udaan bharanee hogee yadyapi madhumakkhiyon ke baare men saaree jaanakaaree ham ne aadhunik takaneekee chhaayaankan aur doosare jatil anusndhaanon ke maadhyam se hee praapt kee hai lekin aage dekhiye ki uparokt pavitrr aayaton men pavitr mahaagrnth kuraaan ne kaisee spasht vyaakhyaa ke saath bataayaa hai ki allaah taalaa ne madhumakkhee ko vishesh prakaar kee yogyataa, nipunataa aur kshamataa pradaan kee hai jis se paripoorn hokar vah apane rab ke bataae hue raaste ko talaash kar letee hai aur us par chal padtee hai. ek aur dhyaan dene yogy baat yah hai ki uparokt pavitr aayat men madhumakkhee ko maadaa makode ke roop men rekhaankit kiyaa gayaa hai jo apane bhojan kee talaash men nikalatee hai, any shabdon men sipaahee yaa kaamagaar madhumakkhiyaan bhee maadaa hotee hain.

ek dilachasp yathaarth yah hai ki sheksapiyar ke naatak ‘henaree di forth, men kuchh paatr madhumakkhiyon ke baare men baate karate hue kahate hain ki shahad kee makkhiyaan sipaahee hotee hain aur yah unakaa raajaa hotaa hai. jaahir hai ki sheksapiyar ke yug men logon kaa jnyaan seemit thaa ve samajhate the ki kaamagaar makkhiyaan nar hotee hain aur ve madhu ke raajaa makkhee ‘nar‘ ke prati uttaradaayee hotee hain parntu yah sach naheen, shahad kee kaamagaar makkhiyaan maadaa hotee hain aur shahad kee baadashaah makkhee ‘raajaa makkhee‘ ko naheen ‘raanee makkhee‘ ko apane kaary nishapaadan kee rapat pesh karatee hain. ab is baare men kyaa kahaa jaae ki pichhale 300 varsh ke dauraan hone vaale aadhunik anusndhaanon ke aadhaar par hee ham yah sab kuchh aapake saamane khoj kar laa paae hain .

makadee kaa jaalaa: asthaayee ghar

‘‘jin logon ne allaah ko chhod kar doosare snrakshak banaa liye hain unakee misaal makadee jaisee hai, jo apanaa ghar banaatee hain aur sab gharon men jyaadaa ‘kamajor ghar‘ makadee kaa ghar hotaa hai . kaash yah log jnyaan rakhate .‘‘(al-kuraaan soorh 29 aayat 41)

makadee ke jaale ko naajuk aur kamajor makaan ke roop men rekhaankit karane ke alaavaa, pavitr kuraaan ne makadee ke ghareloo sambndhon ke kamajor naajuk aur asthaaee hone par jor diyaa hai. yah saheen bhee hai kyonke adhikatar aisaa hotaa hai makadee apane, nar:mateko maar daalatee hai . yahee udaaharan aise logon kee kamajoriyon kee or snket karate hue bhee diyaa gayaa hai jo duniyaa aur aakhirat: paralok men surakshaa v saflataa praapti ke liye allaah ko chhod kar doosaron se aashaa rakhate hain.

cheentiyon kee jeevanashailee aur paraspar sampark

‘‘paigmbar sulemaan alaihissalaam ke liye jinnaaton, insaanon, parindon kee senaaain sngathit kee gaee theen aur vah vyavasthit vidhaan ke antargat rakhe jaate the ek baar vah unake saath jaa rahaa thaa yahaan tak ki jab tamaam senaaen cheentiyon kee vaadee men pahuncheen to ek cheentee ne kahaah ‘‘e cheentiyo ! apane bilon men ghus jaaon kaheen aisaa n ho ki sulemaan aur usakee senaa tumhen kuchal daalen aur unhen pataa bhee n chale. ‘‘(al-kuraaan: soor: 27 aayat. 17.18 )

ho sakataa hai ki ateet men kuchh logon ne pavitr kuraaan men cheentiyon kee uparokt vaartaa dekh kar us par tippanee kee ho aur kahaa ho ki cheentiyaan to keval kahaaniyon kee kitaabon men hee baaten karatee hain. alabattaa nikatatam varsho men hamen cheentiyon kee jeevan shailee unake paraspar sambndh aur any jatil avasthaaon kaa jnyaan ho chukaa hai. yah jnyaan aadhunik kaal se poorv ke maanav samaaj ko praapt naheen thaa.

anusndhaan se yah rahasy bhee khulaa hai ki vah ‘‘jeev: keet ‘‘patng, keed-makode jinakee jeevan shailee maanav samaaj se asaadharan roop se judee hai vah cheentiyaan hee hain. isakee pushti cheentiyon ke baare men nimnalikhit naveen anusndhaanon se bhee hotee hai:

k, cheentiyaan bhee apane mritakon ko maanav samaaj kee tarah dafnaatee hain.

kh, unamen kaamagaaron ke vibhaajan kee pecheedaa vyavasthaa hai jisamen mainejar ,suparavaaeejr,foramain aur majdoor aadi shaamil hain.

g, kabhee kabhaar vah aapas men milatee hai aur baatacheethchat bhee karatee hain.

gh, unamen vichaaron kaa paraspar aadaan pradaan communication kee vikasit vyavasthaa

maujood hai.

ch, unakee koloniyon men vidhivat baajaar hote hain jahaan ve apane vastuon kaa vinimay karatee hain. chh, sard mausam men lambee avadhi tak bhoomigat rahane ke liye vah anaaj ke daanon kaa bhndaaran bhee karatee hain aur yadi koee daanaa footane lage yaani paudhaa banane lage to vah fauran usakee jaden kaat detee hain . jaise unhen yah pataa ho ki agar vah ukt daane ko yoonhee chhod dengee to vah vikasit honaa praarambh kar degaa . agar unakaa surakshit kiyaa huaa anaaj bhndaar kisee bhee kaaran se udaaharan svaroop varshaa men geelaa ho jaae to vah use apane bil se baahar le jaatee hain aur dhoop men sukhaatee hain. jab anaaj sookh jaataa hai tabhee vah use bil men vaapas le jaatee hain. yaani yoon lagataa hai ,jaise unhen yah jnyaan ho ki namee ke kaaran anaaj ke daane se jaden nikal padengee jisake kaaran vah daane khaane ke yogy naheen rah jaaenge.

chikitsaa-vijnyaan

Medical Science

‘‘madhuh shahad‘‘:maanavajaati ke liye, ‘shifaah rog mukti shahad kee makkhee kaee prakaar ke foolon aur falon kaa ras choosatee hain aur use apane hee shareer ke andar shahad men parivartit karatee hain. is shahad yaani madhu ko vah apane chhatte ke bane gharon: cells men ikatathaa karatee hain. aaj se keval kuchh sadee pahale hee manushy ko yah jnyaat huaa ki madhu vaastav men madhumakkhiyon ke pet belly se nikalataa hai, kintu prastut yathaarth pavitr kuraaan ne 1400 varsh pahale hee nimn pavitr aayat men bayaan kar dee theen:

‘‘har prakaar ke falon kaa ras choos, aur apane rab dvaaraa taiyaar kie hue maarg par chalatee rahe. us makkhee ke andar se ek rng birngaa sharabat nikalataa hai jisamen shifaa rogamukti hai logon ke liye. yakeenan usamen bhee ek nishaanee hai un logon ke liye jo chintan manan karate hain.‘‘ ( al-kuraaan:soor 16 aayat 69 )

isake alaavaa ham ne haal hee men yah khoj nikaalaa hai ki madhu men shifaa bakhsh ( rogamukt karane vaalee ) visheshataaen paaee jaatee hain aur yah madhyam vargeey gnd tyaag Miled Antiseptic kaa kaam bhee karatee hai. doosare vishv yudv men roosiyon ne bhee apane ghaayal sainikon ke ghaav dhaanpane ke liye madhu kaa upayog kiyaa thaa. madhu kee visheshataa hai ki yah namee ko yathaavat rakhataa hai aur koshikaaon cells par ghaavon ke nishaan baakee naheen rahane detaa hai. madhu kee ‘saghanataa:dencity ke kaaran koee fafoondee kitaanu n to ghaav men svayn vikasit honge aur n hee ghaav ko badhne denge .

sistar kirol naamak ke ek eesaaee raahibaa: mathavaasinee:nun ne britaanee chikitsaalyon men chhaatee aur iljaaeemar ke rogon men mubtalaa 22 chikitsaa viheen rogiyon kaa ilaaj madhumakkhee ke chhatton:propolis naamak dravy se kiyaa. yah dravy madhumakkhiyaan utpann karatee hain aur use apane chhatton men kitaanuon ke viroodv seel bnd karane ke liye upayog men laatee hain.

yadi koee vyakti kisee paudhe se hone vaalee elarjee se grast ho jaae to usee paudhe se praapt madhu us vyakti ko diyaa jaa sakataa hai taaki vah elarjee ke viroodv rookaavat utpann karale. madhu vitaamin ke aur friktoj (ek prakaar kee cheenee ) se bhee paripoorn hotaa hai.

pavitr kuraaan men madhu ,usakee utpatti aur visheshataaon ke baare men jo jnyaan diyaa gayaa hai use maanav samaaj pavitr kuraaan ke avataran ke sadiyon baad ,apane anusndhaanon aur prayogon ke aadhaar par aaj khoj sakaa hai.

shareer rachanaa vijnyaan

Physiology

rakt pravaah (Blood circulations) aur doodh

pavitr kuraaan kaa avataran rakt pravaah kee vyaakhyaa karane vaale praarambhik musalamaan vaijnyaanik ibn an nafees se 600 varsh pahale aur is khoj ko pashchim men parichit karavaane vaale viliyam horave se 1000 varsh pahale huaa thaa. takreeban 1300 varsh pahale yah maaloom ho chukaa thaa ki aanton ke andar aisaa kyaa kuchh hotaa hai jo paachan vyavasthaa men anjaam paane vaalee kriyaa dvaaraa shaareerik angon ke vikaas kee gaarntee upalabdh karaataa hai. pavitr kuraaan kee ek pavitr aayat jo dugdh tatvaanshon ke srot kee pushti karatee haih is kalpanaa ke anukool hai. uparokt snkalpanaa ke sndarbh se pavitr kuraaanee aayaton ko samajhane ke liye yah jaan lenaa mahatvapoorn hai ki aanton men rasaayanik pratikrayaae:reactions ghatit hotee rahatee hain aur aanton dvaaraa hee paachan kriyaa se gujr kar aahaar se praapt dravy ek jatil vyavasthaa se hote hue rakt pravaah kriyaa men shaamil hote hain. kabhee vah dravy jigar se hokar gujrate hain jo rasaayanik tarakeeb par nirbhar hote hain. khoon un tatvon (dravyon )ko tamaam angon tak pahunchaataa hai jinamen doodh utpann karane vaalee chhaatiyon kee koshikaaen bhee shaamil hain.

saadhaaran shabdon men yah kahaa jaa sakataa hai ki aanton men avasthit aahaar ke kuchh dravy aanton kee deevaar se pravesh karate hue rakt kee naliyon:vessels men pravesh kar jaate hain aur fir rakt ke maadhyam se yah rakt pravaah dvaaraa kaee angon tak jaa pahunchate hain shaareerik rachanaa kee yah snkalpanaa sampoorn roop se hamaaree samajh men aa jaaegee yadi ham pavitr kuraaan kee nimnalikhat aayaaton ko samajhane kee koshish karenge ‘‘aur tumhaare liye maveshiyon men bhee ek sabak (seekh) maujood hai unake pet se gobar aur khoon ke beech ham ek cheej tumhen pilaate hain yaani khaalis doodh jo peene vaalon ke liye bahut svaasthy varddhak hai ‘‘(al-kuraaan soorh 16 aayat 66)

‘‘aur yathaarth yah hai ki tumhaare liye maveshiyon men bhee ek sabak hai. unake peton men jo kuchh hai usee men se ek cheej (yaani doodh ) ham tumhe pilaate hain aur tumhaare liye unamen bahut se laabh bhee hain, unako tum khaate ho‘‘ (al-kuraaan: soor 23 aayat 21 )

1400 varsh poorv, pavitr kuraaan dvaaraa dee huee yah vyaakhyaa jo gaay ke doodh kee utpatti ke sndarbh se hai aashcharyajanak roop se aadhunik shareer rachanaa vijnyaan se paripoorn hai jisane is vaastavikataa ko islaam ke aagaman ke bahut baad ab khoj nikaalaa hai.
more watch video http://www.youtube.com/watch?v=mb2hI_uySIQ&feature=related

bhroon vijnyaan

Embryology

musalamaan javaabon (uttar) kee talaash men

yaman ke prasiddh jnyaanee ,shaikh abdul majeed al jndaanee ke netritv men musalamaan skaalaron ke ek samooh ne bhroon vijnyaan Embryology aur doosare vaijnyaanik vishayon ke baare men pavitr kuraaan aur vishvasneey hadees grnthon se jaanakaariyaan ikatthee kee aur unakaa angrejee men anuvaad kiyaa. fir unhonne pavitr kuraaan kee ek salaah par kaam kiyaa:

ai paigmbar! hamane tumase pahale bhee jab kabhee rasool sndeshavaahak bheje hain aadamee hee bheje hain jinakee taraf ham apane sndesh ko vahraa kiyaa karate the saare charchaa karane vaalon se poochh lo agar tum svayn naheen jaanate.(al-kuraaan:soorh16 aayat 43 )

jab pavitr kuraaan aur pramaanik hadeeson se bhroon vijnyaan ke baare men praapt kee gaee jaanakaaree ekatrit hokar angrejee men anudit huee to unhen profesar daa. kaithamoor ke saamane pesh kiyaa gayaa. daa. kaithamoor toronto vishvavidyaalay kanaadaa men shareer rachanaa vijnyaan vibhaag ke snchaalak aur bhooran vijnyaan ke profesar hain. aaj kal vah prajanan vijnyaan ke kshetr men adhikrit vijnyaan kee haisiyat se vishv vikhyaat vyakti hain. unase kahaa gayaa hai ki vah unake samaksh prastut shodh patr par apanee pratikriyaa den. gambheer adhyayan ke baad do. kaithamoor ne kahaa bhroon ke sndarbh se kuraaan kee aayaton aur hadees ke grnthon men bayaan kee gaee takreeban tamaam jaanakaariyaan theek aadhunik vijnyaan kee khojon ke anukool hain. aadhunik prajanan vijnyaan se unakee bharapoor sahamati hai aur vah kisee bhee tarah aadhunik prajanan vijnyaan se asahamat naheen hain. unhonne aage bataayaa ki alabattaa kuchh aayaten aisee bhee hain jinakee vaijnyaanik vishvasneeyataa ke baare men vah kuchh naheen kah sakate. vah yah naheen bataa sakate ki vah aayaten vijnyaan kee anukoolataa men sahee athavaa glat hain, kyonki khud unhen un aayaton men dee gaee jaanakaaree ke sndarbh kaa koee jnyaan naheen. unake sndarbh se prajanan ke aadhunik adhyayan aur shodh ptron men bhee kuchh uplabdh naheen thaa ‘‘.

aisee hee ek pavitr aayat nimnalikhit haih

‘‘padho (ai nabee ) apane rab ke naam ke saath jisane paidaa kiyaa, jame hue rakt ke ek thakke se maanav jaati kee utpatti kee‘‘. (al-kuraaan: soor 96 aayaat 1se..2 )

yahaan arabee shabd alak prayukt huaa hai jisakaa ek arth to ,rakt kaa thakkaa‘‘ hai jab ki doosaraa arth koee aisee vastu hai jo ,,chipat jaatee ho yaani jonk jaisee koee vastu do. kaithamoor ko jnyaan naheen thaa ki garbh ke praarambh men bhroon:imbryo kaa svaroop jonk jaisaa hotaa hai yaa naheen. yah maaloom karane ke liye unhonne bahut shaktishaalee aur anubhootisheel yntron kee sahaayataa se, bhroonh imbryo ke praarimbhak svaroop kaa ek aur gambheer adhyayan kiyaa tatpashchaat un chitron kee tulanaa jonk ke chitraankan se kee vah un donon ke madhy asaadhaaran samaanataa dekh kar aashcharyachakit rah gaye. isee prakaar unhonne bhroon vijnyaan ke baare men any jaanakaariyaan bhee praapt kee jo pavitr kuraaan se lee gayee theen aur ab se pahale vah is se parichit naheen the.

bhroon ke baare men jnyaan se snbndhit jin prashnon ke uttar do. kaithamoor ne kuraaan aur hadees se praapt saamagree ke aadhaar par diye unakee snkhyaa 80 thee. kuraaan v hadees men prajanan kee prakriti se snbndhit uplabdh jnyaan keval aadhunik jnyaan se paraspar sahamat hee naheen balki do0 kaithamoor agar aaj se tees varsh pahale mujhase yahee saare prashn karate to vaijnyaanik jaanakaaree ke aabhaav men:mai inamen se aadhe prashnon ke uttar bhee nahee de sakataa thaa.

1981 ee0 men dammaam (saoodee arab ) men aayojit ‘‘saptam chikitsaa‘‘ sammelan, men do0 moor ne kahaan,, ‘‘mere liye bahut hee prasannataa kee sthiti hai ki mainne pavitr kuraaan men uplabdh ‘garbhaavadhi men maanav ke vikaas‘ se sambndhit saamagree kee vyaakhyaa karane men sahaayataa kee. ab mujh par yah spasht ho chukaa hai ki yah saaraa vijnyaan paigmbar muhammad s.a.v. tak khudaa yaa allaah ne hee pahunchaayaa hai kyonki kamobesh yah saaraa jnyaan pavitr kuraaan ke avataran ke kaee sadiyon baad dhoondaa gayaa thaa.

isase bhee siddh hotaa hai ki muhammad nisandeh allaah ke rasoolh sndeshavaahak hee the . is ghatanaa se poorv do0 kaithamoor‘ The developing human vikaasasheel maanav‘ naamak pustak likh chuke the. pavitr kuraaan se naveen jnyaan praapt kar lene ke baad unhonne 1982 ee0 men is pustak kaa teesaraa snskaran taiyaar kiyaa. us snskaran ko vaishvik shaabaashee aur khyaati milee aur use vaishvik dharaatal par sarvashreshth chikitsaa pustak kaa sammaan bhee praapt huaa. us pustak kaa anuvaad vishv kee kaee badee bhaashaaon men kiyaa gayaa aur use chikitsaa vijnyaan paathayakram ke pratham varsh men chikitsaa shaastr ke vidyaarthiyon ko anivaary pustak ke roop men padhaayaa jaataa hai.

do0 johampasan belar kolij aof medisin hyustan, amareekaa men ‘‘garbh evn prasav vibhaag obstearics and gynaecology ke adhyaksh hain. unakaa kathan hai yah muhammad s.a.v. kee hadees men kahee huee baaten kisee bhee prakaar lekhak ke kaal ,7 veen sadee ee. men uplabdh vaijnyaanik jnyaan ke aadhaar par pesh naheen kee jaasakatee theen isase n keval yah jnyaat huaa ki ‘‘anuvaanshik genetics aur majhab yaanee isalaam men koee bhinnataa naheen hai balki yah bhee pataa chalaa ki islaam majhab is prakaar se vijnyaan kaa netritv kar sakataa hai ki paramparaabaddh vaijnyaanik dooradarshitaa men kuchh ilhaamee rahasyon ko bhee shaamil karataa chalaa jaae. pavitr kuraaan men aise bayaan maujood hain jinakee pushti kaee sadiyon baad huee hai. isase hamaare us vishvaas ko shakti milatee hai ki pavitr kuraaan men uplabdh jnyaan vaastav men allaah kee or se hee aayaa hai.‘‘

reedh kee hadadee aur pasliyon ke beech se risane vaalee boond

‘‘fir jraa insaan yahee dekh le ki vah kis cheej se paidaa kiyaa gayaa. ek uchhalane vaale paanee se paidaa kiyaa gayaa hai, jo peeth aur seene kee haddiyon ke beech se nikalataa hai.‘‘(al-kuraaan.soor 86 aayat .5 se .7 )

prajanan avadhi men sntaan utpann karane vaale janaangon yaani‘ andagrnthi: testicles aur andaashay ovary ‘gurdoh kidnies ke paas se ‘‘meroodand: spinal cord aur gyaarahaveen baarahaveen pasliyon ke beech se nikalanaa praarambh karate hain isake baad vah kuchh neeche utar aate hain. ‘‘mahilaa prajanan grnthiyaa: gonads yaani garbhaashay pedoo: pelvis men rook jaatee hain jabaki puroosh janaang vnkshan nalee: Inguinal Canal ke maarg se andakosh scrotum tak jaa pahunchate hain yahaan tak ki vyask hone par jabaki prajanan grnthiyon ke neeche sarakane kee kriyaa rook chukee hotee hai. un grnthiyon men udareey mahaadhamanee: abdominal aorta ke maadhyam se rakt aur snaayu samooh kaa pravesh kram jaaree rahataa hai, dhyaan rahe ‘ki udareey mahaadhamanee: abdominal aorta reedh kee haddee aur pasliyon ke beech hotee hai. laseekaa nikaas Lymphetic Drainage aur dhamaniyon men rakt pravaah bhee isee dishaa men hotaa hai.

shukraanu: nyoonatam drav

pavitr kuraaan men kam se kam gyaarah baar duharaayaa gayaa hai ki maanav jaati kee rachanaa‘ veery nutfaa‘‘ se kee gaee hai jisakaa arth drav kaa nyunatam bhaag hai. yah baat pavitr kuraaan kee kaee aayaton men baar baar aaee hai jin men soorh 22 aayat 15 aur soorh 23 aayat 13

ke alaavaa soor: 16 aayat 14, soor: 18 aayat .37, soor: 35 aayat. 11, soorh 36 aayat 77, soorh 40 aayat .67, soor: 53 aayat 46, soor: 76 aayat .2, aur soor: 80 aayat .19 shaamil hain.

vijnyaan ne haal hee men yah khoj nikaalaa hai ki ‘‘andaanu:ovum ko kaam men laane ke liye ausatan tees laakh veery‘ shukraanu:sperms men se sirf ek kee aavashyakataa hotee hai. arth yah huaa ki skhalit hone vaalee veery kee maatraa kaa tees laakhavaan bhaag yaa 1/30,000,00 pratishat maatraa hee garbhaadhaan ke liye paryaapt hotaa hai.

‘sulaalaa: praarambhik drav ,ke gun

‘‘ fir usakee nasl ek aise ras se chalaaee jo tuchchh jal kee bhaanti hai‘‘(al-kuraaan: soor: 22 aayat .8)

arabee shabd ‘sulaalaa‘ se taatpary kisee drav kaa sarvottam ansh hai. sulaalaa kaa shaabdik arth‘ navajaat shishu‘‘ bhee hai. ab ham jaan chuke hain ki strain ande kee taiyaaree ke liye puroosh dvaaraa skhalit laakhon karodo veery shukraanuon men se sirf ek kee aavashyakataa hotee hai. laakhon karodon men se isee ek veery shukraanu :sperm ko pavitr kuraaan ne ‘sulaalaa‘ kahaa hai. ab hamen yah bhee pataa chal chukaa hai ki mahilaaon men utpann hajaaron ‘andaanuon‘ ovam men se keval ek hee safal hotaa hai. un hajaaron andon men se kisee ek karmasheel aur yogy ande ke liye pavitr kuraaan ne sulaalaa shabd kaa prayog kiyaa hai. is shabd kaa ek aur arth bhee hai kisee drav ke andar se kisee ras vishesh kaa surakshit skhalan. is drav kaa taatpary puroosh aur mahilaa donon prakaar ke prajanan drav bhee hain jinamen lingasoochak ‘yugmak: gametes (veery) maujood hote hai. garbhaadhaan kee avadhi men skhalit veeryon se donon prakaar ke andaanu hee apane õapane vaataavaran se saavadhaanee poorvak bichhadte hain.

snyukt veeryh paraspar mishrit drav

‘‘ham ne maanav ko ek mishrit veery se paidaa kiyaa taaki usakee pareekshaa len aur is uddeshy kee poortti ke liye hamane use sunane aur dekhane vaalaa banaayaa‘‘ . (al-kuraaan soor 76 aayat 2)

arabee shabd ‘nutftin imshaaj‘‘ kaa arth mishrit drav hai. kuchhek jnyaanee vyaakhyaataaon ke anusaar mishrit drav kaa taatpary puroosh aur mahilaa ke prajanan drav hain: puroosh aur mahilaa ke is dvayalingee mishrit veery ko ‘‘yugmanarj: Zygote juftaa kahate hain jisakaa poorv svaroop bhee veery hee hotaa hai. paraspar mishrit drav kaa ek doosaraa arth vah drav bhee ho sakataa hain. jisamen snyukt yaa mishrit veery shukraanu yaa veery andaanu tairate rahate hai. yah drav kaee prakaar ke shaaririk rasaayanon se mil kar banataa hai jo kaee shaaririk grnthiyon se skhalit hotaa hai. is liye ‘nutfaa e imshaajh snyukt veery‘ yaani paraspar mishrit drav ke maadhyam se bane naveen pulign yaa snneelign veery dravy yaa usake chaaron or faile dravyon kee or snket kiyaa jaa rahaa hai.

ling kaa nirdhaaran

paripakv ,bhroon:Foetus ke lign kaa nirdhaaran yaani usase ladkaa hogaa yaa ladkee?

skhalit veery shukranuon se hotaa hai n ki andaanuon se. arthaat maan ke garbhaashay men thaharane vaale garbh se ladkaa utpann hogaa yah kromojom ke 23 ven jode men kramashhxx/xy varnasootrh Chromosome avasthaa par hotaa hai. praarimbhak taur par lign kaa nirdhaaran samaagam ke avasar par ho jaataa hai aur vah skhalit veery shukraanuon:Sperm ke kaam varnasootrh Sex Chromosome par hotaa hai jo andaanuon kee utpatti karataa hai. agar ande ko utpann karane vaale shukraanuon men X varnasootr haih to thaharane vaale garbh se ladkee paidaa hogee. isake ulat agar shukraanuon men Y varnasootr hai to thaharane vaale garbh se ladkaa paidaa hogaa .

‘‘aur yah ki usee ne nar aur maadaa kaa jodaa paidaa kiyaa, ek boond se jab vah tapakaaee jaatee hai‘‘.(al-kuraaanh soorh 53 aayaat ..45 se 46 )

yahaan arabee shabd nutfaa kaa arth to drav kee bahut kam maatraa hai jabaki ‘tumnee‘ kaa arth teevr skhalan yaa paudhe kaa beejaaropan hai. is liye nutafh veery mukhyataa shukraanuon kee or snket kar rahaa hai kyonki yah teevrataa se skhalit hotaa hai, pavitr kuraaan men allaah taaalaa frmaataa haih

‘‘kyaa vah ek tuchchh paanee kaa jal veery naheen thaa jo maataa ke garbhaashay men tapakaayaa jaataa hai? fir vah ek thakkaa . lothadaa banaa fir allaah ne usakaa shareer banaayaa aur usake angon ko theek kiyaa, fir usase do prakaar ke (maanav) puroosh aur mahilaa banaae .(al-kuraaan:soor:75 aayat .37 se 39 )

dhyaan poorvak dekhie ki yahaan ek baar fir yah bataayaa gayaa hai ki bahut hee nyoonatam maatraa ( boondon ) par aadhaarit prajanan drav jisake liye arabee shabd ‘‘nutfatamminnee‘‘ avatarit huaa hai jo ki puroosh kee or se aataa hai aur maataa ke garbhaashay men bachchen ke ling nirdhaaran kaa mool aadhaar hai.

upamahaadveep men yah afsos naak rivaaj hai ki aam taur par jo mahilaaen saas ban jaatee hain unhen potiyon se aghik poton kaa aramaan hotaa hai agar bahu ke yahaan beton ke bajaae betiyaan paidaa ho raheen hain to vah unhen ‘‘puroosh sntaan‘‘ paidaa n kar paane ke taane detee hain agar unhen keval yahee pataa chal jaataa hai ki sntaan ke ling nirdhaaran men mahilaaon ke andaanuon kee koee bhoomikaa naheen aur usakaa tamaam uttaradaayitv puroosh veeryh shukraanuon par nirbhar hotaa hai aur isake baavajood vah taane den to unhen chaahie ki vah ‘‘puroosh sntaan‘‘ n paidaa hone parh apanee bahuon ke bajaae bapane beton ko taane den yaa kosen aur unhen buraa bhalaa kahen. pavitr kuraaan aur aadhunik vijnyaan donon hee is vichaar par sahamat hain ke bachche ke ling nirdhaaran men puroosh shukraanuon kee hee jimmedaaree hai tathaa mahilaaon kaa isamen koee dosh naheen.

teen andhere pardon men surakshit ,‘udar‘

‘‘usee ne tum ko ek jaan se paidaa kiyaa. fir vahee hai jisane us jaan se usakaa jodaa banaayaa aur usee ne tumhaare liye maveshiyon men se aath nar aur maadaa paidaa kiye aur vah tumhaaree maanon ke ‘udaronrh peto‘ ,men teen teen andhere paradon ke bheetar tumhen ek ke baad ek svaroop detaa chalaa jaataa hai. yahee allaah (jisake yah kaam hain )tumhaaraa rab hai. baadashaahee usee kee hai koee maanbood (poojaneey) usake atirikt naheen hai‘‘.(al-kuraaan soor 39 aayat 6)

profesar do. kaithamoor ke anusaar pavitr kuraaan men andhere ke jin teen paradon keecharchaa kee gaee hai vah nimnalikhit hain :

1- maan ke garbhaashay kee agalee deevaar

2- garbhaashay kee mool deevaar

3- bhroon kaa khol yaa usake oopar lipatee jhillee

bhrooneey avasthaaen

‘‘ham ne maanav ko mittee ke, ras: ‘sat se banaayaa fir use ek surakshit sthal par tapakee huee boond men parivartit kiyaa, fir us boond ko lothade kaa svaroop diyaa, tatpashchaat lothade ko botee banaa diyaa fir botee kee hadidayaan banaaee, fir hadridyon par maans chadhaayaa fir use ek doosaraa hee rachanaa banaa kar khadaa kiyaa bas badaa hee barakat vaalaa hai allaah: sab kaareegaron se achchhaa kaareegar‘‘ .(al-kuraaan: soor:23 aayaat .12 se 14 )

in pavitr aayaton men allaah taaalaa framaate hain ki maanav ko drav kee bahut hee sookshm maatraa se banaayaa gayaa athavaa srijit kiyaa gayaa hai, jise vishraam:Rest sthal men rakh diyaa jaataa hai yah drav us sthal par majbootee se chipataa rahataa hai. yaani sthaapit avasthaa men, aur isee avasthaa ke liye pavitr kuraaan men ‘kraar e makeen‘ kaa gadyaansh avatarit huaa hai. maataa ke garbhaashay ke pichhale hisse ko reedh kee hadadee aur kamar ke patathon kee badaulat kaafee surakshaa praapt hotee hain us bhroon ko anany surakshaa‘‘ prajanan thailee:Amniotic Sac se praapt hotee hai jisamen prajanan dravh Amnioic Fluid bharaa hotaa hai at: siddh huaa ki maataa ke garbh men ek aisaa sthal hai jise sampoorn surakshaa dee gaee hai.drav kee charchit nyoonatam maatraa ‘alakh‘ ke roop men hotee hai yaani ek aisee vastu ke svaroop men jo ‘‘chimat jaane‘‘ men saksham hai. isakaa taatpary jonk jaisee koee vastu bhee hai. yah donon vyaakhyaaen vijnyaan ke aadhaar par sveekriti ke yogy hain kyonki bilkul praarambhik avasthaa men bhroon vaastav men maataa ke garbhaashay kee bheetaree deevaar se chimat jaataa hai jab ki usakaa baaharee svaroop bhee kisee jonk ke samaan hotaa hai.

isakee kaaryapranaalee jonk kee tarah hee hotee hai kyonki, yah ‘aaval naal‘‘ ke maarg se apanee maan ke shareer se rakt praapt karataa aur usase apanaa aahaar letaa hai. ‘alakh‘ kaa teesaraa arth rakt kaa thakkaa hai. is alakh vaale avasthaa se jo garbh thaharane ke teesare aur chauthe saptaah par aadhaarit hotaa hai bnd dhamaniyon men rakt jamane lagataa hai.

ath bhroon kaa svaroop keval jonk jaisaa hee naheen rahataa balki vah rakt ke thakke jaisaa bhee dikhaaee dene lagataa hai. ab ham pavitr kuraaan dvaaraa pradatt jnyaan aur sadiyon ke sndhnrsh ke baad vijnyaan dvaaraa praapt aadhunik jaanakaariyon kee tulanaa karenge. 1677 ee0 hem aur lyoonahok aise do pratham vaijnyaanik the jinhonne khurdabeen: Microscope se veery shukraanuon kaa adhyayan kiyaa thaa. unakaa vichaar thaa ki shukraanuon kee pratyek koshikaa men ek chhotaa saa maanav maujood hotaa hai jo garbhaashay men vikasit hotaa hai aur ek navajaat shishu ke roop men paidaa hotaa hai. is drishtikon ko ,chhidran siddhaant:Perforation Theory bhee kahaa jaataa hai. kuchh dinon ke baad jab vaijnyaanikon ne yah khoj nikaalaa ki mahilaaon ke andaanu, shukraanu koshikaaon se kaheen adhik bade hote hain to prasiddh visheshajng dee graaf sahit kaee vaijnyaanikon ne yah samajhanaa shuroo kar diyaa ki ande ke andar hee maanaveey astitv sookshm avasthaa men paayaa jaataa hai. isake kuchh aur dinon baad, 18 veen sadee eesavee men mopeshas:unnachamapajapanen naamak vaijnyaanik ne uparokt donon vichaaron ke pratikool is drishtikon kaa prachaar shuroo kiyaa ki, koee bachchaa apanee maataa aur pitaa donon kee ‘snyukt viraasat:Joint inheritance kaa pratinidhi hotaa hai . alakh parivartit hotaa hai aur ‘‘majgtaa‘‘ ke svaroop men aataa hai, jisakaa arth hai koee vastu jise chabaayaa gayaa ho yaani jis par daanton ke nishaan hon aur koee aisee vastu ho jo chipachipee (lasadaar) aur sookshm hon, jaise chyungam kee tarah munh men rakhaa jaa sakataa ho. vaijnyaanik aadhaar par yah donon vyaakhyaaen sateek hain. profesar kaithamoor ne plaasto sen: rabar aur chyungam jaise drav ,kaa ek tukadaa lekar use praarambhik avadhi vaale bhroon kaa svaroop diyaa aur daanton se chabaakar ‘majgaa‘ men parivartit kar diyaa. fir unhonne is praayogik ‘majgaa‘ kee snrachanaa kee tulanaa praarambhik bhooran:Foetus ke chitron se kee is par maujood daanton ke nishaan maanaveey ‘majgaa par pade kaayakhand:Somites ke samaan the jo garbh men ‘meroodand:Spinal Cord ke praarimbhak svaroop ko darshaate hain.

agale charan men yah majgaa parivartit hokar haddiyon kaa roop dhaaran kar letaa hai. un hadradiyon ke gird naram aur baareek maans yaa patathon kaa gilaaf (khol) hotaa hai fir allaah taaalaa use ek bilkul hee alag jeev kaa roop de detaa hai.

amareekaa men thomas jifrsan vishvavidyaalay, filaadaelfiyaa ke udar vibhaag men adhyaksh, dant snsthaan ke nideshak aur adhikrit vaijnyaanik profesar maarashal jauns se kahaa gayaa ki vah bhooran vijnyaan ke sndarbh se pavitr kuraaan kee aayaton kee sameekshaakaren. pahale to unhonne yah kahaa ki koee asnkhy prajanan charanon kee vyaakhyaa karane vaalee kuraaanee aayaten kisee bhee prakaar se sahamati kaa aadhaar naheen ho sakateen aur ho sakataa hai ki paigambar muhammad s.a.v. ke paas bahut hee shaktishaalee khurdabeen Microscope rahaa ho. jab unhen yah yaad dilaayaa gayaa ki pavitr kuraaan kaa najoolh avataran 1400 varsh pahale huaa thaa aur vishv kee pahalee khurdabeen Microscope bhee hajrat muhammad s.a.v. ke sainkadon varsh baad avishkrit huee thee to profesar jauns hnse aur yah sveekaar kiyaa ki pahalee avishkrit khurdabeen bhee das gunaa jyaadaa badaa svaroop dikhaane men samaksh naheen thee aur usakee sahaayataa se sookshm drishy ko spasht roop men naheen dekhaa jaa sakataa thaa. tatpashchaat unhonne kahaa: filahaal mujhe is snkalpanaa men koee vivaad dikhaaee naheen detaa ki jab paigmbar mohammad sa0a0va0 ne pavitr kuraaan kee ayaten padheen to us samay vishvasneey taur par koee aasamaanee (ilhaamee )shakti bhee saath men kaam kar rahee thee.

do. kaithamoor kaa kahanaa hai ki prajanan vikaas ke charanon kaa jo vargeekaran saaree duniyaa men prachalit hai, aasaanee se samajh men aane vaalaa naheen hai, kyonki usamen pratyek charan ko ek snkhyaa dvaaraa pahachaanaa jaataa hai jaise charan snkhyaa,,1, charan snkhyaa,,2 aadi. doosaree or pavitr kuraaan ne prajanan ke charanon kaa jo vibhaajan kiyaa hai usakaa aadhaar prithak aur aasaanee se chinhit karane yogy avasthaa yaa snrachanaa par hain yahee vah charan hain, jinase koee prajanan ek ke baad ek gujarataa hai isake alaavaa yah avasthaaen (snrachanaaen) janm se poorv, vikaas ke vibhinn charanon kaa netritv karateen hain aur aisee vaijnyaanik vyaakhyaae uplabdh karaateen hain jo bahut hee oonche star kee tathaa samajhane yogy hone ke saath saath vyavahaarik mahatv bhee rakhateen hain. maatri garbhaashay men maanaveey prajanan vikaas ke vibhinn charanon kee charchaa nimnalikhit pavitr aayaton men bhee samajhee jaa sakatee hain:

‘‘kyaa vah ek tuchchh paanee kaa veery n thaa jo (maatri garbhaashay men ) tapakaayaa jaataa hai ? fir vah ek thakkaa banaa fir allaah ne usakaa shareer banaayaa aur usake ang theek kiye fir usase mard aur aurat kee do kisamen banaaee . al-kuraaanh soore:75, aayat 37 se 39

‘‘jisane tujhe paidaa kiyaa, tujhe aakaar prakaar (nak-sak) se theek kiyaa , tujhe uchit anupaat men banaayaa aur jis svaroop men chaahaa tujhe jod kar taiyaar kiyaa.‘‘(al-kuraaan: soorh 82 aayaat 7 se 8 )

( vidiyo se samajhen http://www.youtube.com/watch?v=PpvlNXD-ybI )

arddh nirmit env arddh anirmit garbhasth bhroon

agar ‘majgaa‘ kee avasthaa par garbhasth bhroon beech se kaataa jaae aur usake andaroonee bhaagon kaa adhyayan kiyaa jaae to hamen spasht roop se najr aaegaa ki (majgaa ke bheetaree angon men se ) adhikatar pooree tarah ban chuke hain jab ki shesh ang apane nirmaan ke charanon se gujr rahe hain. profesar jauns kaa kahanaa hai ki agar ham poore garbhasth bhroon ko ek sampoorn astitv ke roop men bayaan karen to ham keval usee hisse kee baat kar rahe honge jisakaa nirmaan pooraa ho chukaa hai aur agar ham use arddh nirmit astitv kahen to fir ham garbhasth bhroon ke un bhaagon kaa udaaharan de rahe honge jo abhee pooree tarah se nirmit naheen hue balki nirmaan kee prakriyaa pooree kar rahe hain. ab savaal yah uthataa hai ki us avasar par garbhasth bhroon ko kyaa sambodhit karanaa chaahiye? sampoorn astitv yaa arddh nirmit astitv garbhasth, bhuran ke vikaas kee is prakriyaa ke baare men jo vyaakhyaa hamen pavitr kuraaan ne dee hai usase behatar koee any vyaakhyaa sambhav naheen hai pavitr kuraaan is charan ko ‘arddh‘ nirmit arddh anirmit‘ kee snjnyaa detaa hai. nimnlikhit aayaton kaa aashay dekhie:

‘‘logon! agar tumhen jeevan ke baad mrityu ke baare men kuchh shak hai to tumhen maaloom ho ki ham ne tumako mitthee se paidaa kiyaa hai, fir veery se, fir rakt ke thakke se, fir maans kee botee se jo svaroop vaalee bhee hotee hai aur beroop bhee, yah ham isaliye bataa rahe hain taaki tum par yarthaath spasht karen. ham jis (veery) ko chaahate hain ek vishesh avadhi tak garbhaashay men thaharaae rakhate hain. fir tum ko ek bachche ke

svaroop men nikaal laate hain (fir tumhaaree paravarish karate hain ) taaki tum apanee javaanee ko pahuncho‘‘ .(al-kuraaan: soor 22 aayat .5 )

vaijnyaanik drishtikon se ham jaanate hain ki garbhasth bhroon vikaas ke is praarambhik charan men kuchh veery aise hote hain jo ek prithak svaroop dhaaran kar chuke hain, jabaki kuchh skhalit veery, vishesh tulanaatmak svaroop men aae naheen hote . yaani kuchh ang ban chuke hote hain aur kuchh abhee anirmit avasthaa men hote hain.

sunane aur dekhane kee indriyaa

maan ke garbhaashay men vikasit ho rahe maanaveey astitv men sab se pahale jo indriy janm letee hai vah shravan indriyaan hotee hai. 24 saptaah ke baad paripakv bhroon Mature Foetus aavaajen sunane ke yogy ho jaataa hai. fir garbh ke 28 ven saptaah tak drishti indriyaan bhee astitv men aa jaatee hain aur drishtipatalh Retina raushanee ke liye anubhoot ho jaataa hai. is prakriyaa ke baare men pavitr kuraaan yoon framaataa hai:

‘‘fir usako nak - sak se theek kiyaa aur usake andar apane praan daal diye aur tum ko kaan diye, aankhen dee aur dil diye, tum log kam hee shukragujaar hote ho.‘‘(al-kuraaan: soor: 32 aayat 9)

‘‘ham ne maanav ko ek mishrit veery se paidaa kiyaa taaki usakee pareekshaa len aur is uddeshy ke liye ham ne use sunane aur dekhane vaalaa banaayaa‘‘.(al-kuraaan: soor 76 aayat .2)

‘‘vah allaah hee to hai jisane tumhen dekhane aur sunane kee shaktiyaan deen aur sochane ko dil diye magar tum log kam hee shukragujaar hote ho.‘‘(al-kuraaan:soorh23 aayat 78 )

dhyaan deejiye ki tamaam pavitr aayaton men shravan-indriy kee charchaa drishti-indriy se pahale aayee huee hai isase sidv huaa ki pavitr kuraaan dvaaraa pradatt vyaakhyaaen, aadhunik prajanan vijnyaan men hone vaale shodh aur khojon se pooree tarah mel khaate hain yaa samaan hai.

saarvajanik vijnyaan

General Science

ungal-chinh ke nishaanh ; (Finger Prints)

‘‘kyaa maanav yah samajh rahaa hai ki ham usakee haddiyon ko ekatrit n kar sakenge ? kyon naheen ? ham to usakee ungaliyon ke por õ por tak theek banaa dene kaa prabhutv rakhate hain.‘‘(al-kuraaan: soor:75 aayat. 3 se 4)

kaafir yaa gair muslim aapatti karate hain ki jab koee vyakti mrityu ke baad mitatee men mil jaataa hai aur usakee haddiyaan tak khaak men mil jaatee hain to yah kaise sambhav hai ki ‘‘kyaamat ke din usake shareer kaa ek - ek ansh poonh ekatrit ho kar pahale vaalee jeevit avasthaa men vaapis aajaae ? aur agar aisaa ho bhee gayaa to kyaamat ke din us vyaakti kee theek-theek pahachaan kis prakaar hogee ? allaah taaalaa ne uparyukt pavitr

aayat men is aapatti kaa bahut hee spasht uttar dete hue kahaa hai ki vah (allaah) sirf isee par prabhutv (kudarat)naheen rakhataa kee choor -choor haddiyon ko vaapis ekatrit kar de balki is par bhee prabhutv rakhataa hai ki hamaaree ungaliyon kee poron tak ko dubaaraa se pahale vaalee avasthaa men theek - theek parivartit kar de.

savaal yah hai ki jab pavitr kuraaan maanaveey maulikataa ke pahachaan kee baat kar rahaa hai to ‘ungaliyon ke poron, kee vishesh charchaa kyon kar rahaa hai? sar fraans golt kee tahakeek ke baad 1880 ee0 men ungal - chinh Finger Prints ko pahachaan ke vaijnyaanik vidhi kaa darjaa praapt huaa aaj ham yah jaanate hain ki is snsaar men kisee do vyakti ke ungal - chinh kaa namoonaa samaan naheen ho sakataa. yahaan tak ki hamashakl juduvaan bhaaee bahanon kaa bhee naheen, yahee kaaran hai ki aaj tamaam vishv men aparaadhiyon kee pahachaan ke liye unake ungal chinh kaa hee upayog kiyaa jaataa hai.

kyaa koee bataa sakataa hai ki aaj se 1400 varsh pahale kisako ungal chinhon kee visheshataa aur usakee maulikataa ke baare men maaloom thaa? yakeenan aisaa jnyaan rakhane vaalee jaat allaah taaalaa ke sivaa kisee aur kee naheen ho sakatee.

tvachaa men dard ke abhigraahakh Receptors

pahale yah samajhaa jaataa thaa ki anubhootiyaan aur dard keval dimaag par nirbhar hotee hai. alabattaa haal ke shodh se yah jaanakaaree milee hai ki tvachaa men dard ko anubhoot karane vaale ‘‘abhigraahak: Receptors hote hain. agar aisee koshikaaen n hon to manushy dard kee anubhooti (mahasoos) karane yogy naheen rahataa . jab koee do. kisee rogee men jalane ke kaaran padne vaale ghaavon ko ilaaj ke liye, parakhataa hai to vah jalane kaa taapamaan maaloom karane ke liye: jale hue sthal par sooee chubhokar dekhataa hai agar suee chubhane se prabhaavit vyakti ko dard mahasoos hotaa hai, to chikitsak yaa doktar ko is par prasannataa hotee hai. isakaa arth yah hotaa hai ki jalane kaa ghaav keval tvachaa ke baaharee had tak hai aur dard mahasoos karane vaalee keshikaaen jeevit aur surakshit hain. isake pratikool agar prabhaavit vyakti ko suee chubhane par dard anubhoot naheen ho to yah chintaajanak sthiti hotee hai kyonki isakaa arth yah hai ki jalane ke kaaran banane vaale ghaav: jkhm kee gaharaaee adhik hai aur dard mahasoos karane vaalee koshikaaen bhee mar chukee hain.

‘‘jin logon ne hamaaree aayaton ko maanane se inkaar kar diyaa unhen nissndeh, ham aag men jhonkenge aur jab unake shareer kee‘ tvachaa: khaal gal jaaegee to, usakee jagah doosaree tvachaa paidaa kar denge taaki vah khoob yaatanaa: ajaab kaa svaad chakhen allaah badee ‘kudarat: prabhutaa‘‘ rakhataa hai aur apane faisalon ko vyavahaar men laane kaa ‘vijnyaan: hikmat‘ bhalee bhaanti jaanataa hai.(al-kuraaan:soor: 4 aayat .56 )

thaaeelaind men – chiyaang maaee yuneevarsitee ke udar vibhaagh Department of Anatomy ke snchaalak profesar teegaataat tejaasaan ne dard koshikaaon ke sndarbh men shodh par bahut samay kharch kiyaa pahale to unhe vishvaas hee naheen huaa ki pavitr kuraaan ne 1400 varsh pahale is vaijnyaanik yathaarth kaa rahasy udaghaatit kar diyaa thaa. fir isake baad jab unhonne uparokt pavitr aayaton ke anuvaad kee baajaabtaa pushti karalee to vah pavitr kuraaan kee vaijnyaanik sampoornataa se bahut jyaadaa prabhaavit hue. tabhee yahaan saoodee arab ke riyaaj nagar men ek sammelan aayojit huaa jisakaa vishay thaa ‘‘pavinn kuraaan aur sunnat men vaijnyaanik nishaaniyaan‘‘ profesar tejaasaan bhee us sammelan men pahunche aur saoodee arab ke shahar riyaaj men aayojit ‘‘aathaven saoodee chikitsaa sammelan‘‘ ke avasar par unhonne bhaaree sabhaa men garv aur samarpan ke saath sabase pahale kahaa:

‘‘ allaah ke sivaa koee maabood poojaneey naheen, aur (muhammad s.a.v.)usake rasool hain.‘‘

antimaakshar

Final Verdict

pavitr kuraaan men vaijnyaanik yathaarth kee upasthiti ko snyog kraar denaa dar asl ek hee samay men vaastavik bauddhikataa aur sahee vaijnyaanik drishtikon ke bilkul viroodv hai. vaastaav men kuraaan kee pavitr aayaton men shaashvat vaijnyaanikataa, pavitr kuraaan kee spasht ghoshanaaon kee or snket karatee hai:

‘‘sheedhr hee ham unako apanee nishaaniyaan srishti men bhee dikhaaenge aur unake apane ‘‘nafs: manasthiti‘ men bhee yahaan tak ki un par yah baat khul jaaegee ki yah pavitr kuraaan barahak: shaashvat-saty hai. kyaa yah paryaapt naheen ki teraa rab pratyek vastu kaa gavaah hai. (al-kuraaan:soor: 41 aayat .53 )

pavitr kuraaan tamaam maanavajaati ko nimntran detaa hai ki ve sab kaayanaat: srishti‘‘ kee snrachanaa aur utpatti par chintan manan karen:

‘‘ jmeen aur aasamaanon ke janm men aur raat aur din kee baaree baaree se aane men un hoshamndon ke liye bahut nishaaniyaan hain.‘‘(al-kuraaan: soor 3 aayat 190 )

pavitr kuraaan men upasthit vaijnyaanik saakshy aur avasthaaen siddh karate hain ki yah vaakaee ‘‘ilhaamee‘‘ maadhyam se avatarit huaa hai. aaj se 1400 varsh pahale koee vyakti aisaa naheen thaa jo is tarah mahatvapoorn aur sateek vaijnyaanik yathaartho par adhaarit koee kitaab likh sakataa.

yadyapi pavitr kuraaan koee vaijnyaanik grnth naheen hai balki yah ‘nishaaniyon - Signs kee pustak hai. yah nishaaniyaan sampoorn maanav samuh ko nimantranh daavat detee hain ki vah prithvee par apane astitv ke prayojan aur uddeshy kee anubhooti karen aur prakriti se samaanataa apanaae hue rahen. isamen koee sndeh naheen ki pavitr kuraaan allaah taalaa dvaaraa avatarit ‘vaaneeh kalaam hai rabbul aalameenh srishti ke eeshvar kee vaanee hai, jo srishti kaa srijan karane vaalaa rachanaakaar aur maalik bhee hai aur isakaa snchaalan bhee kar rahaa hai.

isamen allaah taaalaa kee ekaatmataa vahadaaniyat ke hone kaa vahee sndesh hai jisakaa, prachaarh tabaleeg hajrat aadam alaihissalaam, hajrat moosaa alaihissalaam hajrat eesaa alaihissalaam aur hujoor nabee e kareem hajrat muhammad s.a.v. tak tamaam paigmbaron ne kiyaa hai.

pavitr kuraaan aur aadhunik vijnyaan ke vishay par ab tak bahut kuchh vistaar se likhaa jaa chukaa hai aur is kshetr men pratyek kshan nirntar shodh jaaree hai. inshaaallaah yah shodh bhee maanaveey samooh ko allaah taaalaa kee vaanee ke nikat laane men sahaayak siddh hogaa is snkshipt see kitaab men pavitr kuraaan dvaaraa prastut keval kuchhek vaijnyaanik yathaarth sngrahit kiye gaye hai mai yah daavaa naheen kar sakataa ki mainne is vishay ke saath pooraa pooraa insaaf kiyaa hai.

jaapaanee profesar tejaasaan ne pavitr kuraaan men bataaee huee keval ek vaijnyaanik nishaanee ke atal yathaarth hone ke kaaran,, islaam majhab dhaaran kiyaa bahut sambhav hai ki kuchh logon ko das aur kuchhek ko 100 vaijnyaanik nishaaniyon kee aavashyakataa ho taaki ve sab yah maan len ki pavitr kuraaan allaah dvaaraa avatarit hai. kuchh log shaayad aise bhee hon jo hajaar nishaaniyaan dekh lene aur usakee pushti ke baavajood sachchaaee. saty ko sveekaar n karanaa chaahate hon.pavitr kuraaan ne nimnalikhit aayaton men, aise anudaar drishtikon vaalon kee ‘bhartsanaah mujmmat kee hai.

‘‘bahare hain, goonge hain ,andhe hain yah ab naheen palatenge‘‘‘(al-kuraaan: soor 2 aayat 18 )

pavitr kuraaan vaiyaktik jeevan aur saamoohik samaaj ,tamaam logon ke liye hee sampoorn jeevan aachaaran hai. alahamdulillaah pavitr kuraaan hamen jindagee gujaarane kaa jo tareekaa bataataa hai ve is saare, vaadon Isms se bahut oopar hai, jise aadhunik maanav ne keval apanee naasamajhee aur ajnyaanataa ke aadhaar par avishkrit: eejaad kiye hain. kyaa yah sambhav hai ki svny srijak aur rachanaakaar maalik se jyaadaa behatar netritv koee aur de sake? meree ‘praarthanaa duaa‘ hai ki allaah taaalaa meree is maamoolee see koshish ko sveekaar kare ham par ‘dayaa‘ raham‘ kare aur hamen sanmaargh sahee raastaa dikhaae aameen.

......naayak saahab se sam‍bandhit angrejee vebasaait.......

http://www.ilovezakirnaik.com/videos/index.htm

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The following are some comments of scientists you can see and hear the scientists while they are giving the following comments. (To view video of a comment, click on the link at the end of that comment.

1) Dr. T. V. N. Persaud is Professor of Anatomy, Professor of Pediatrics and Child Health, and Professor of Obstetrics, Gynecology, and Reproductive Sciences at the University of Manitoba, Winnipeg, Manitoba, Canada. There, he was the Chairman of the Department of Anatomy for 16 years. He is well-known in his field. He is the author or editor of 22 textbooks and has published over 181 scientific papers. In 1991, he received the most distinguished award presented in the field of anatomy in Canada, the J.C.B. Grant Award from the Canadian Association of Anatomists. When he was asked about the scientific miracles in the Quran which he has researched, he stated the following:

“The way it was explained to me is that Muhammad was a very ordinary man. He could not read, didn’t know [how] to write. In fact, he was an illiterate. And we’re talking about twelve [actually about fourteen] hundred years ago. You have someone illiterate making profound pronouncements and statements and that are amazingly accurate about scientific nature. And I personally can’t see how this could be a mere chance. There are too many accuracies and, like Dr. Moore, I have no difficulty in my mind that this is a divine inspiration or revelation which led him to these statements.” (View the video of this comment)

Professor Persaud has included some Quranic verses and sayings of the Prophet Muhammad, may the mercy and blessings of God be upon him, in some of his books. He has also presented these verses and sayings of the Prophet Muhammad at several conferences.

2) Dr. Joe Leigh Simpson is the Chairman of the Department of Obstetrics and Gynecology, Professor of Obstetrics and Gynecology, and Professor of Molecular and Human Genetics at the Baylor College of Medicine, Houston, Texas, USA. Formerly, he was Professor of Ob-Gyn and the Chairman of the Department of Ob-Gyn at the University of Tennessee, Memphis, Tennessee, USA. He was also the President of the American Fertility Society. He has received many awards, including the Association of Professors of Obstetrics and Gynecology Public Recognition Award in 1992. Professor Simpson studied the following two sayings of the Prophet Muhammad:

“In every one of you, all components of your creation are collected together in your mother’s womb by forty days...”

“If forty-two nights have passed over the embryo, God sends an angel to it, who shapes it and creates its hearing, vision, skin, flesh, and bones....”

He studied these two sayings of the Prophet Muhammad extensively, noting that the first forty days constitute a clearly distinguishable stage of embryo-genesis. He was particularly impressed by the absolute precision and accuracy of those sayings of the Prophet Muhammad. Then, during one conference, he gave the following opinion:

“So that the two hadeeths (the sayings of the Prophet Muhammad) that have been noted provide us with a specific time table for the main embryological development before forty days. Again, the point has been made, I think, repeatedly by other speakers this morning: these hadeethscould not have been obtained on the basis of the scientific knowledge that was available [at] the time of their writing . . . . It follows, I think, that not only there is no conflict between genetics and religion but, in fact, religion can guide science by adding revelation to some of the traditional scientific approaches, that there exist statements in the Quran shown centuries later to be valid, which support knowledge in the Quran having been derived from God.” (View the video of this comment)

3) Dr. E. Marshall Johnson is Professor Emeritus of Anatomy and Developmental Biology at Thomas Jefferson University, Philadelphia, Pennsylvania, USA. There, for 22 years he was Professor of Anatomy, the Chairman of the Department of Anatomy, and the Director of the Daniel Baugh Institute. He was also the President of the Teratology Society. He has authored more than 200 publications. In 1981, during the Seventh Medical Conference in Dammam, Saudi Arabia, Professor Johnson said in the presentation of his research paper:

“Summary: The Quran describes not only the development of external form, but emphasizes also the internal stages, the stages inside the embryo, of its creation and development, emphasizing major events recognized by contemporary science.” (View the video of this comment)

Also he said: “As a scientist, I can only deal with things which I can specifically see. I can understand embryology and developmental biology. I can understand the words that are translated to me from the Quran. As I gave the example before, if I were to transpose myself into that era, knowing what I knew today and describing things, I could not describe the things which were described. I see no evidence for the fact to refute the concept that this individual, Muhammad, had to be developing this information from some place. So I see nothing here in conflict with the concept that divine intervention was involved in what he was able to write" (View the video of this comment )

4) Dr. William W. Hay is a well-known marine scientist. He is Professor of Geological Sciences at the University of Colorado, Boulder, Colorado, USA. He was formerly the Dean of the Rosenstiel School of Marine and Atmospheric Science at the University of Miami, Miami, Florida, USA. After a discussion with Professor Hay about the Quran’s mention of recently discovered facts on seas, he said:

“I find it very interesting that this sort of information is in the ancient scriptures of the Holy Quran, and I have no way of knowing where they would come from, but I think it is extremely interesting that they are there and that this work is going on to discover it, the meaning of some of the passages.” And when he was asked about the source of the Quran, he replied: “Well, I would think it must be the divine being.” (View the video of this comment)

5) Dr. Gerald C. Goeringer is Course Director and Associate Professor of Medical Embryology at the Department of Cell Biology, School of Medicine, Georgetown University, Washington, DC, USA. During the Eighth Saudi Medical Conference in Riyadh, Saudi Arabia, Professor Goeringer stated the following in the presentation of his research paper:

“In a relatively few aayahs (Quranic verses) is contained a rather comprehensive description of human development from the time of commingling of the gametes through organogenesis. No such distinct and complete record of human development, such as classification, terminology, and description, existed previously. In most, if not all, instances, this description antedates by many centuries the recording of the various stages of human embryonic and fetal development recorded in the traditional scientific literature.” (View the video of this comment)

6) Dr. Yoshihide Kozai is Professor Emeritus at Tokyo University, Hongo, Tokyo, Japan, and was the Director of the National Astronomical Observatory, Mitaka, Tokyo, Japan. He said:

“I am very much impressed by finding true astronomical facts in [the] Quran, and for us the modern astronomers have been studying very small pieces of the universe. We’ve concentrated our efforts for understanding of [a] very small part. Because by using telescopes, we can see only very few parts [of] the sky without thinking [about the] whole universe. So, by reading [the] Quran and by answering to the questions, I think I can find my future way for investigation of the universe.” (View the video of this comment)

7) Professor Tejatat Tejasen is the Chairman of the Department of Anatomy at Chiang Mai University, Chiang Mai, Thailand. Previously, he was the Dean of the Faculty of Medicine at the same university. During the Eighth Saudi Medical Conference in Riyadh, Saudi Arabia, Professor Tejasen stood up and said:

“During the last three years, I became interested in the Quran . . . . From my study and what I have learned from this conference, I believe that everything that has been recorded in the Quran fourteen hundred years ago must be the truth, that can be proved by the scientific means. Since the Prophet Muhammad could neither read nor write, Muhammad must be a messenger who relayed this truth, which was revealed to him as an enlightenment by the one who is eligible [as the] creator. This creator must be God. Therefore, I think this is the time to say La ilaha illa Allah , there is no god to worship except Allah (God), Muhammadur rasoolu Allah , Muhammad is Messenger (Prophet) of Allah (God). Lastly, I must congratulate for the excellent and highly successful arrangement for this conference . . . . I have gained not only from the scientific point of view and religious point of view but also the great chance of meeting many well-known scientists and making many new friends among the participants. The most precious thing of all that I have gained by coming to this place is La ilaha illa Allah, Muhammadur rasoolu Allah , and to have become a Muslim .” (View the video of this comment)

After all these examples we have seen about the scientific miracles in the Holy Quran and all these scientists’ comments on this, let us ask ourselves these questions:

· Could it be a coincidence that all this recently discovered scientific information from different fields was mentioned in the Quran, which was revealed fourteen centuries ago?

· Could this Quran have been authored by Muhammad, may the mercy and blessings of God be upon him, or by any other human being?

The only possible answer is that this Quran must be the literal word of God, revealed by Him.

http://www.rasoulallah.net/v2/document.aspx?lang=en&doc=7596

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