Explanation of Quran 25:54 about creation from water

is mein to koi koi ikhtilaf ki baat nahi hai. ji. maulana, agla sawal hai dilli se maulana zikwan nadvi sahib ka. unhon ne likha hai Kindly explain this Quranic verse which is in Chapter 25, Verse number 54, where it is said: "It is God who has created human beings from water, and God has granted them the ties of blood as well as marriage."

haan, yeh jo taluq hota hai, us ki taraf is mein ishara hai. taluq do buniyad par hota hai: ek rishta aur ek khoon. yani ek yeh ke hum khoon, yani blood relationship ki wajah se kisi se mutalliq ho jatay hain. ek yeh hai ke rishtadari ki bina par jo shadiyan hoti hain, rishtadari qaim hoti hain. to us ki taraf ishara hai ke yeh jo hai taluq jo qaim hota hai khoon se ya rishtadari se, yeh Allah taala ki ek nemat hai. kyunke kyunke aap jantay hain ke janwaron mein aisa nahi hota. yeh taluqat janwaron mein nahi hain. wahan na rishtadari ke aitbar se hai, na khoon ke aitbar se hai.

har har janwar alag alag rehta hai. to ek doosray ki mohabbat nahi, ek doosray ki khair khwahi nahi, haiwanon mein yeh baat nahi pai jati. to yeh bohat bari nemat hai ke hum in rishton ki bina par, khooni taluq ki bina par, ek doosray ki khair khwahi mein milti hain. ek doosray ka taawun milta hai, ek doosray ka pyar ko milta hai. yeh yeh Allah taala ki ek nemat hai jo kisi aur ko hasil nahi, insan ke siwa aur jo makhluqat hain. to yeh yeh ek shaoor ki ki baat hai. aur yani log is ko letay hain sirf, yani mislan family ki dhoom har jagah hai, bas family ko letay hain, bas ek social,

yani ek ek ek ek social taluqat ke tor par. is ko shukr ke tor par nahi letay. har aadmi family ki batein karta hai, lekin bator social taluqat ke mein is ko leta hoon shukr ke tor par ke Allah taala ne agar yeh jazba na rakha hota, agar haiwan ki tarah ho muamla hota insan ka, ke jazba hi na hota, yani na khooni rishte se taluq qaim hota, na rishtadari se taluq qaim hota, to hum haiwan ki tarah hotay. to in cheezon ko log letay hain, lekin log letay hain koi social maani mein. mein is ko leta hoon shukr ke maani mein. aur yahi sahi hai islami nuqta nazar se ke aap is ko shukr khane mein dalain. maulana, un ka ek aur sawal hai.

unhon ne poocha hai What is the importance of contradictory thinking? is ke baray mein batain. yeh to ek bohat hi woh pecheeda sawal hai. beharhal, to mukhtasar mein yeh kahoon ga ke aam tor par tanqeed se, yani criticism se jo ghussa hotay hain, aur koi criticize kiya jaye kisi par, to woh samajhtay hain ke apne ko bara samajhta hai aadmi. yeh aam, yani soch logon ki hai ke aap ne criticize kiya kisi ke oopar, chahe woh kitni daleel ke sath ho, bohat hi scientific ho, bohat hi rational ho, lekin woh samjhay ke apne ko superior samajhta hai.

woh mein samajhta hoon ke sahi critique woh hai jo apne ko alag kar ke criticism karta hai. sacha critique woh hai jo criticize karta hai apne ko alag kar ke, yani khud intehai modesty mein jeetay huay bhi doosray ke baray mein criticize karta hai. woh yeh hai contradicting thinking, yani apne ko aakhri had tak modest manna. is ke bawajood, aap jab dainkhay ke kahin sachai, koi sachai log log mein log is ko nahi follow kar rahay hain, to wahan par criticize karein aap.

to doosray par criticize karna ain usi waqt apne ko nothing samajhtay huay ke mein to kuch bhi nahi hoon. yeh yeh ek yeh ek bohat hi mushkil kaam hai. yeh hai contradicting thinking. lekin Allah taala ne insaan ke andar yeh capacity rakhi hai ke do contradictory khayalat mein jee sake. woh isi ko ek philosopher ne kaha hai ke I am large enough to contain all these contradictions. toh yeh ek bohat oonchi baat hai ke aap apne aap ko kuch na samajhte hue bhi doosre par criticize karein. aur yeh Allah taala ne jo aap ke andar salahiyat rakhi hai, us salahiyat ko zinda kijiye, toh aap aise ban jayenge. Maulana, agla sawal hai Tamil Nadu se Maulana Iqbal Umri sahib ka. unhone aapse poocha hai What is the difference between pro-Islam and pro