MAAZI AUR MUSTAQBIL

Pichlay safhat mein hum nay munqasm hawaas aur ghair munqasm hawaas ka tazkirah kiya hey Chunachey yeh mnqsm hawaas (Amr Mutlaq) hi hen jo khud ko Azal say Abad tuk ka roop day ker Kainat ki shakl o soorat mein pesh kartey hen. Shakl o soorat say rooh ka pa jana mumkin nahin. Lekin rooh say shakl o soorat ki Kunn’ah tuk pohanch jana yaqeeni hey. Es maqam say mzahr ko awalyet denay walon ki yeh ghalti wazhey ho jati hey ke mazhari wusat hayat hen. Mazhar ko wusat hayat samajhney walon ka matlab bajuz es kay kiya ho skta hey ke wo maazi aur mustaqbil dono ka inkar ker rahey hen. Goya unhon nay Zaman ki izafiyet ko qataye nazar andaz ker diya halankeh Zaman ki izafiyet hi Amr Mutlaq aur Kainat hey. Darasal maazi hi Kainat hey. Baqi rahey hal aur mustaqbil. Yeh dono baja’ey khud koi wujood nahin rakthey magar yeh maazi hi kay ajza hen. Her lamhey mustaqbil say maazi ki taraf safar ker raha hey.

Huzoor Alleh Salato Vaslam ka irshad جَفِّ الْقَلَمِ بِمَا ھُوَ کَاءِنُٗ ( Jo kuch honey wala hey es ko likh ker qalam khushk ho gea.) Es hi matlab ki wazahat kerta hey. Es hadees say maazi kay alawa Zamaney ka koi aur asloob malom nahin hota. Hal aur mustaqbil dono maazi hi kay ajza hen.

Yehan say Kainat ki sakht ka bilmushafah suragh milta hey. Quran Pak mein Allah Taala ka irshad hay:

اِنَّمَا اَمْرُہٗ اِذَا اَرَادَ شَیْءًا اَنْ یَّقُوْلَ لَہٗ کُنْ فَیَکُوْن

Tarjumah: Khuda ka Amr yeh hey ke jab wo kisi cheez kay peda karney ka iradah kerta hey tu kehta hey ‘ho ja’ aur wo ho jati hey.

Es ayet mein iradah ki mahiyet aur ajza ka bayan hey. Maloom nahin pehley logon nay mahiyet ko kis maaney mein istamal kiya lekin hum es lafz mein Noor ka mushahida kartey hen. Yani Allah Taala ka iradah Lamutnahee Noor hey. Es ayet mein Allah Taala nay apnay Amr ki wazahat ki hey. Yeh irshad ke mein jis cheez ko hukum deta hoon honey ka, wo ho jati hey. Es bat ki tashree hey ke Amr Illahi kay teen hissey hen:

Nmbr1. Iradah

Nmbr2. Jo kuch Iradeh mein hey yani sheay

Nmbr3. Phir es ka zahoor

 Allah Taala kay alfaz say yeh cheez paya e saboot tuk pohanch jati hey ke wo jo kuch kerna chahtay hen pehley say in kay Ilm mein mojood hey. Chunachey jo kuch mojood hey wo maazi hey. Jab yeh sawal peda hota hey ke maazi ki miqdar kiya hay? Hmaray pas maazi ki mqdar ko samajhney ki bohat se tarzein hen msalan mojoodha daur kay scince dan roshni ki raftar ek lakh chiyasi hazar do so biyasi meel fee second btatay hen. Es tarhan roshni ki duniya mein ek second ka tool ek lakh chiyasi hazar do so biyasi meel hawa.

Kainat kay ek lakh chiyasi hazar meel jis Makaniyat per mushtamil hen bayek waqt es Makaniyat kay ander kitnay aamal aur afaal yani hawades ronuma hoeay es ka andaza muhal hey. Yon samjhna chaheay ke ek second kay ander tamam Kainat mein jitnay afaal serzad ho saktey hen. Wo mehaz ek hi second mein waqey honey waley hawads hen. Agar kisi tarhan in afaal ka shumar mumkin ho tu maloom ho skta hey ke ek second ki wusatein kitni hen. Yeh bat ghor talab hey ke ek second kay Kainati hawads thereer mein lanay kay leay yaqenan nou e insani ko Azal say Abad tuk ki muddat chaheay. Agar yeh daawa kiya jaeay ke ek second Azal say Abad tuk ki muddat kay brabr hey tu es daawa mein shak o shubeh ki koi gnjaesh nahin. Jab Azal say Abad tuk ek hi second (lamha) karfrma hey tu Zaman Mutawatir ka mafhoom kuch nahin rehta. Darasal Allah Taala kay shey;on hi Zaman ki haqeeqat hen.

Kainat mein teen Zamaney mutarif hen. Zaman haqeeqi, Zaman Mutawatir aur Zaman ghair Mutawatir.

 Zaman Mutawatir wo Zamana hey jis ka tajerbah hamein munqasim hawaas mein hota hey. Kainat ki kharji satah per tamam afaal o hawads ko Zaman mutawatir hi kay pemaney say napa jata hey. Kainat jo qadam uthati hey wo ek lamhey ka paband hey. Ala haza doosra qadam doosray lamhey ka paband hey. Chunachey Kainat ka safar Jab ek nuqtah kay bad doosray nuqtah aur teesray nuqtah mein waqey hota hey tu bila taghyur kay nahin hota. Goya ek lamha ek taghyur hey aur doosra lamha doosra taghyur. Bilfaz deegar lamha Kainati taghyur ka naam hey. Chunachey lamhat ka alag alag hona es bat ki daleel hey ke her lamhey kay wardat o hawads juda juda hen. Sath hi Zaman ki judaganah wehdatein es Amr per dalalat kartee hen ke in kay darmiyan fasal hey aur yeh fasal mutazad wehdatein hen. Aur yeh mutazad wehdten apni hastee mein judaganah sifat rakhtee hen. Istalahan in hi ka naam Zaman ghair mutawatir hey. Agar Zaman mutawatir maloom wardat hen tu Zaman ghair mutawatir namalom wardat hen. Agar insan mutawatir ki wehdatein aisi wardat ka majmooa hen jin say shaoor waqif hey tu Zaman ghair mutawatir ki wehdatein aisi wardat hen jin say shaoor naawaqif hey.

 Allah Taala nay Quran Pak kay ander dono Zamanon ka tazkirah hsub e zel alfaz mein kiya hey. Irshad hay:

Men nay Adam kay putley mein apni rooh phonki aur es ey Ilm Ashya ata kiya.

Yeh do agenciyan hoeen Rooh Illahi aur Ilm Ashya.

Alm ashya kay bilmuqabil Aalam fitrat ( Zaman Mutawatir) hey jis ko Quran Pak mein Aalam shahadat kaha gaya hey aur Rooh Illahi kay bilmuqabil roohani duniya (Zaman ghair Mutawatir) jis ko Quran Pak mein Aalam ghaib ka naam diya gaya hey.

Do agenciyon ki tafselat jannay kay leay kisi hud tuk Noor aur Nasma ko samjhna zaroori hey. Insani hastee in hi dono say Murakab hey. Yeh hi dono insani zehan kay ghair shaoori aur shaoori pemanay hen.

Insani zehan ki teen sathein hen. Pehli satah kay do rukh hen. Waraey wehum aur weham. Es hi tarhan doosri satah kay bhi do rukh hen. Ehsas aur mushahidah. Zehan ki ek satah yani waraey wehum (Rooh) kay bilmuqabil Aalam ghaib waqey hey. Es Aalam ka inshrah rooh mein hota hey. Shaoor es Aalam say naawaqif hey. Yeh Aalam mawaraey Kainat aur batin Kainat per mushtamil hey. Yeh Aalam Zaman haqeeqi (Timeless-ness) aur Zaman ghair mutawatir (Non-serial Time) ka majmooa hey. Zaman haqeeqi Ilm Illahi hey jis ko istalah mein Ghaibal Ghaib kehtey hen. Zaman ghair mutawatir farishton ki duniya hey jis ko istalah mein ghaib kehtey hen. Chunachey Aalam ghaib ki yeh dono agenciyan Ghaibal Ghaib aur ghaib rooh kay bilmuqabil waqey hen. Ghaibal Ghaib Noor Mafrad mein aur ghaib Noor Murakab men. Baqi zehan insani kay panch rukh...Weham, Khayal, Tasawur, Ehsas aur Mushahida in hi ka majmoey hen aur in hi kay bilmuqabil Aalam fitrat waqey hey. Ab Kainati zinadgi ki tashreeh yeh hoyee ke pehley Aalam ghaib ka lamha aata hey aur phir Aalam fitrat ka. Aalam ghaib kay lmhay say hmara shaoor nawaqif rehta hey lekin rooh aagah rehti hey.

Ghaibal Ghaib Latanahiyet yani Zaman haqeeqi hey. Es Latanahiyet kay muqabil her mutnahiyet ki mahiyet hey jis ka doosra naam Ilm hey. Bilfaz deeger Ilm wo hastee hey jo latanahiyet kay ander tajasus kartee hey. Aur latnahet ki afhum o tafheem mein lagee rehti hey. Ilm ki hastee latnahiyet ki in roshniyon ko maloom kerna chahti hey jo hunooz es kay samnay nahin aaeen. Ilm ki hastee latanahiyet ki roshni talash kartee rehti hey aur jin roshniyon ko pa lete hey in ko apni hastee kay ander jazb ker lete hey. Wo jis roshni ko jazb kartee hay, es roshni ki hastee Ilm ki hastee mein mustaqil naqsh ban jati hey. Es naqsh ka naam nou hey. Yeh Zaman ghair mutawatir hey. Ilm ki hastee mein nou ka naqsh yeh maaney raktha hey ke nou ko apni hastee ka Ilm hasil hey Chunachey nou apni hastee kay Ilm ko barqarar rkhnay kay leay khud ko dohrati hey jis say nou kay afrad ki takhleeq hoti rehti hey. Yeh Zaman mutawatir hey. Wazh rahey ke nou ka khud ko dohrana Martaba e Latnahiyet kay bilmuqabil tanahiyet kay darjey mein ronuma hota hey. Martaba e Latnahiyet Ghaibal Ghaib aur Martabah Tanahiyet ghaib hey. Ilm ka darja tanahiyet nou hey lekin nou ka darja tanahiyet fard hey. Fard ka zahoor Aalam shahadat hey. Istalah mein fard kay zahoor ko Zaman mutawatir kehtey hen.

Hum nay bayan kiya hey ke Ilm ghaib kay do maratib hen... Ghaibal Ghaib aur Ghaib. Martabah Ghaibal Ghaib Noor Mafrad ka lamha hey. Hum nay es hi lamhey ko Zaman haqeeqi kaha hey. Yeh lamha ghair mutaghayur lamhey hey. Es ki wusat Azal say Abad tuk hey. Ilm ki hastee es hi lamhey kay ausaf maloom karney mein lagee rehti hey yani Ilm es lamhey ki latanahiyet say tanahiyet ki taraf safar karney mein masroof rehta hey. Ilm ka yeh aboori lamha jo latanahiyet say tanahiyet ki simt safar mein guzarta hey Noor Murakab ka lamha hey. Es lamhey ki muddat insani shaoor kay daeray say bahar hey kiyonke insani shaoor ka aaghaz tanahiyet mein hota hey. Tanahiyet ka lamha hamari duniya ka waqt hey jis ka tazkirah Zaman Mutawatir kay naam say kiya gaya hey. Yeh lamha Nasma Mafrad say shroo ho ker Nasma Murakab per khatam ho jata hey. Insani shaoor mudrikat ki hudood(Weham, Khyal, Tasawur) mein Nasma Mafrad say roshnas hota hey. Aur mehsosat o mushahidat ki hudood mein Nasma Murakab say mutarif hota hey. Shaoor kay taghaurat say waqif honey ka amal hi shaoor ki hastee hey. Chunachey shaoor ki hastee es hi lamhey kay ander tameer hoti hey. Quran Pak ki zuban mein Nasma kay lamhay ka naam aafaq aur Noor kay lamhay ka naam anfus hey. Noor ka lamha insani rooh kay bilmuqabil aur Nasma ka lamha insani zehan kay bilmuqabil waqey hey.

Missal:

Zaid ek fard hey. Agar sawal kiya jaeay ke Zaid kon hey tu kaha jaeay ga ke Zaid falan ka beta hey. Falan ka bhaee hay, Zaid Aalim hay, Zaid ki umra pachees sal hay, Zaid khush ikhlaq hay, Zaid aqal mand hay, Zaid nojawan hay, Zaid wajeeh hay, Zaid burdbar hay, es kay maaney yeh hoeay ke Zaid in sifat ka majmooa hey aur Zaid kay ander yeh tamam ausaf hen. Goya Zaid ki hastee rug, pathon, hadiyon aur gosht ka naam nahin hey balkey Zaid aamal ka majmooa hey. Agar Zaid ki hayat ko tasveeri flm ki shakal mein tarteeb diya jaeay tu es film ka naam waraey shaoor yani Lashaoor ya aisey Noor Murakab ki hastee ho ga jo Zaman Ghair Mutawatir per mushtamil hey. Yahan Zaid ki hastee mein Zaman ghair mutawatir ko samjhna zaroori hey.

Missal:

Zaid ko Sooraj ka khayal aaya. Tu es ka matlab yeh hua ke Zaid kay zehan nay ghair Shaoori tor per Sooraj kay nizam ko ahatah ker lea goya Zaid ki dakhli hastee (Rooh) kay bilmuqabil Sooraj ka mukamal nizam ek tsasveree film ki shakl mein mojood ho gea. Es tsasveree film mein Sooraj kay nizam ki tafseelat Zaman ghair mutawatir ka ek lamha hey.

Lamha ki tafseelat yani aasar o ahawal, kaifyet o hawadis lapet diye jaeen tu yeh Zaid ki zinadgi ka ek lamha bna. Yeh lamhey Zaman mutawatir ka lamha hey. Es lamhey ki bhi do satah hen... Ek satah hawaas kay bilmuqabil waqey hey jis ko Aalam fitrat kehtey hen. Aisey bay shumar lamhat ka majmoyee naam Zaid hey. Yeh wohee Zaid hey jis ko hawaas dekhtay, chootay aur jantay hen. Goya Zaid bay shumar lamhat yani Aalam fitrat ki lipatee hoyee sarbastah flm hey. Es hi sarbastah film ka naam thos aur mehsoos Zaid hey. Balfaz degr Zaid Zaman mutawatir ki unit(Unit) ka ek unawan hey. Es unawan ki tafseel Zaman ghair mutawatir ki wo yont hey jis ko Zaid ki mahiyet kehna chaheay. Hum yeh bhi keh saktey hen ke Zaman ghair mutawatir ki unit(Unit) Zaid ki mahiyet hey. Hum bayan ker chukay hen ke mahiyet jis cheez ka naam hey wo noor ka bast hey ya aisa phela hua Noor hey jo kisi unit kay ajza ki tasveeri flm hey. Es tasveer flm mein kisi unit (Unit) ka her ek weham, her ek khayal, her ek tasawur aur her ek ehsas record hey.

Hum oper khaee hoyee bat ko es tarhan bhi keh saktey hen ke Zaman mutawatir ka lamha unawan ya jism hey aur Zaman ghair mutawatir ka lamha es ki tafseeli film hey. Yeh jan’na zaroori hey ke Zaman ghair mutawatir ka lamhey her waqt hmaray samnay rehta hey lekin hmara zehan es taraf nahin jata. Es hi leay wo ghaib hey.

Missal:

Jab hum kisi sheay ko dekhtay hen tu Zaman ghair mutawatir ka lamha darmiyani fasley ko hamari la ilmi mein es tarhan nap leta hey ke na tu shay ki roshni hmaray zehan say hawa bhr alag rehti hey aur na hawa bhr hamaray zehan ki satah mein dakhil hoti hey. Yeh hi wajah hey ke hum sheay ko dekh saktey hen. Agar hamara zehan sheay say hawa bhr alag rahey ya hawa bhr sheay kay ander dakhil ho jaey tu sheay ghayeb ho jaeay gi aur hum es ey hargiz nahin dekh sken gay.

Mutawatir shaoor mein tawathr hota hey. Maslan:

Aaj kay bad person ka din es waqt tuk nahin aata Jab tuk kal ka din na guzar jaeay. Es i tarhan Rabiul Awal kay bad Zeqad ka mhenh es waqt tuk nahin aa skta Jab tuk drmeane mhenay na gzr jaeen. Es kay bar aks Zaman ghair mutawatir tarteeb ka paband nahin hey. Jis ki ek missal Roya (khawab) hey. Khawab dekhnay wala das saal bad kay waqeaat achank dekhnay lagta hey halan ke abhi darmiyani waqfah nahin guzra. Goya Zaman mutawatir mein her daur kay hawadis nazar aa saktey hen. Maazi, Haal, Mustaqbil ki koi shert nahin hey. Zaman ghair mutawatir mein Kainati hawadis ko nap’nay kay aisey tamam pemaney mojood hen jin say Maazi, Haal, Mustaqbi ko bagher kisi tarteeb kay napa ja skta hey. Roya mein ya khayal mein hum aisey Zamaney ko wapas la saktey hen jo hazaron saal pehley guzar chuka hey. Khayal ya roya kay ander es ko wapas lanay mein darmiyani waqfah nazar andaz ho jata hey. Zaman ghair mutawatir ki ek satah tu yeh hey jis ka hum nay mazkorah bala satron mein tazkirah kiya hey. Aur Zaman ghair mutawatir ki doosri satah hamah waqt hmaray zehan kay sath wabastah rehti aur kam kartee hey jis ki ek missal oper guzar chuki hey aur bey shumar misalein her waqt hmaray tajarbah mein aati rehti hen. Msalan hum jab kisi aisey shaks ko dekhtay hen jis ko hum nay aaj say pachees saal paishter dekha tha tu hamein guzishtah pachees saal kay musalsal waqiyaat yad karney ki zaroorat pesh nahin aati balkey hum achank es shaks kay chehray ko wapas apnay zehan mein lay aatay hen. Darasal wo Zaman ghair mutawatir kay daeray mein mehfooz rehta hey. Hamara zehan es ki shakhsiyet wapas lanay kay leay tamam darmiyani waqfon ko hazaf ker jata hey. Balfaz deegr ya tu hamara zehan zaman ghair mutawatir kay es daeray mein dakhil ho jata hey jis kay ander mazkorah insani shakhsiyet mehfooz hey ya phir zaman ghair mutawatir ka daerah hmaray zehan mein dakhil ho jata hey. Doosri satah ki aur bhi misalen ho sakti hen. Hum jab zeenay say utartey hen tu zeenay ki seerhiyon ka nap jo pehley say zaman ghair mutawatir mein record hay, hmaray qadmon ki sahee sahee rahnumayee kerta hey. Es hi leay hamein zeena utrney mein shaoori tor per sochna nahin perta. Kabhi kbhe qadam dagmaga jata hey aur hum gir pertay hen. Es moqa per kisi wajah say hamara zehan zaman ghair mutawatir kay daeray say hut jata hey aur rahnumayee zaman mutawatir kay hathon mein aa jati hey jis kay subab qadam ghalti ker jatay hen kiyonke zeena ka nap zaman mutawatir kay ander record nahin hota. Quran Pak mein zaman ghair mutawatir ko Ilmul Asma say tabeer kiya gaya hey. Ilmul Asma wo shaoor hey jis ka naam hum nay apni istalah mein zaman ghair mutawatir rakha hey. Yani yeh shaoor zaman ghair mutawatir ki izafi sift hey.

Rooh ki zati sift zaman haqeeqi hey. Es mein Azal say Abad tuk ki tamam tasveeri filmein mehfooz hen. Quran Pak ki zuban mein es ko Loh Mehfooz kaha gaya hey. Yeh Zaman Tajjali Zaat mein naqsh hey. Es ki apni haisiyat tajjali sifat ki hey. Allah Taala ka irshad hey ke mein nay Adam kay putley mein apni rooh phonki. Yeh hi rooh zaman haqeeqi ka shaoor hey. Es hi shaoor kay bilmuqabil Tajjali Zaat (Ilmul Qalam) aur Tajjali sifat (Loh Mehfooz) waqey hey. Yeh dono Aalam Noor kay maratib hen. Tajjali sifat kay martabey mein zaman ghair mutawatir aur zaman mutawatir dono kay indrajat mehfooz hen. Tajjali sifat hi wo shaoor hey jis say ghair mutawatir shaoor aur mutawatir shaoor dono ko hayat hasil hoti hey. Quran Pak ki zuban mein Tajjali sifat ko Aalam Amr aur baqi do zamanon ko Aalam Khalq kaha gaya hey.

Aalm Khalq kay do maratib hen. Ek Aalam tamsul jo zaman ghair mutawatir hey doosra Aalam Fitrat. Yeh zaman mutawatir hey. Es hi ko Aalam ansariya Aalam taareekh aur mazahr ki duniya kehtey hen.

 Allah Taala ka irshad hay:

نَحْنُ اَقْرَبُ اِلَیْہِ مِنْ حَبْلِ الْوَرِیْد

Tarjuma: Hum tumhari rag e jan say zyadah qareeb hen.

Es ayet mein teen maratib bayan keay geay hen. Pehla martabah Allah Taala ki Zaat o sifat ka. Yeh zaman haqeeqi yani Allah Taala kay Ilm Huzoori ka shaoor hey. Doosra martabah rag e jan ka jo insani ana yani Ilmul Asma ka shaoor hey. Teesra martabah es ka jis ki rg e jan ki taraf ishara kiya gaya hey. Yeh insan ba hasiyet sheay hey jis ka doosra naam zaman mutawatir hey. Zaman mutawatir afrad ka shaoor hey. Es shaoor mein Kainat ka her fard yani zarra zarra khud ko apni infradiyet ki hdod mein janta hey. Zaman ghair mutawatir Kainati shaoor hey. Yeh afrad mein ghair shaoori tor per kam kerta hey.

Zaman haqeeqi Allah Taala ka Ilm ( Ilm Hazoori) hey. Yeh wo shaoor hey jo Kainat kay her zarey mein karfarma hey. Jab yeh shaoor Kainat mein kam kerta hey tu Kainat es ko apna zati shaoor janti hey aur jab yeh shaoor zarey mein kam kerta hey tu zarey es ko apna infradi shaoor samajhta hey. Jab tuk yeh shaoor Kainat say mawara hey. Zaman haqeeqi hey. Jab Kainat mein sama jata hey tu zaman ghair mutawatir kehlata hey aur jab zarey kay ander harkat kerta hey tu zaman mutawatir ban jata hey. اللّٰہ نور السموات والارض mein es hi shaoor ko Noor kaha gaya hey.

Insan ki zaat mein in hi teen shaoron kay madarij kam kartey hen.

وَالَّذِیْنَ جَاھَدُوْ افِیْنَالَنَھْدِ یَنَّھُمْ سُبُلَنَا وَاِنَّ اللّٰہَ لَمَعَ الْمُحْسِنِیْنَ

(Sora 29 -Ayet 69)

Tarjuma: Aur jin logon nay mehnat ki beech rah hamari kay albata dikha den gay hum in ko rah apni aur tehqeeq Allah sath ehsan karney walon kay hey.

 Allah Taala nay es ayet mein zaman haqeeqi aur zaman ghair mutawatir dono ki taraf ishara kiya hey. Jo log Allah Taala ki talash kartey hen in per yeh dono Zamaney munkashif ho jatay hen. In ki zaat mein wo bedari peda ho jati hey jo Zaman mutawatir mein in dono Zaman on ko smjhte aur mehsoos kartee hey. Aksr aoqat in per wo chezen mnkshf ho jati hen jo Zaman haqeeqi say ghair mutawatir aur ghair mutawatir say mutawatir mein kabhi muntaqil hoyee theen ya aaendh kabhi muntaqil hongi. In ki basarat, in ki fehum aur in kay mehsosat kabhi kabhi Maazi, Haal aur Mustaqbil kay khdokhal ko yakja dekh letay hen. Phir in ki fehum Maazi, Haal aur Mustaqbil ki sargermiyon ko ek doosray say alag jan leti hey. Zaman mutawatir ka rishtah apnay her sirey per zaman ghair mutawatir say mulhaq hey. Aur zaman ghair mutawatir ka rishtah apnay her sirey per zaman haqeeqi say munsalik hey.

Koyee bhi sheay jo filwaqt mojood hey. Zaman mutawatir ka ek unit (Unit) hey. Yeh wujood mein aanay say pehley hayat kay daeray say bahar nahin ho skta. Kiyonke jo sheay hayat kay daeray say bahar hey wo hayat kay daeray mein dakhil honey ki salahiyet nahin rakhti. Ek darkht jo poori tarhan nashoonuma pa ker hmaray samnay aa chuka hey , Apnay aslaf kay batin mein mojood tha. Doosray alfaz mein hum yeh keh saktey hen ke darkht kay aslaf ka batin hi zahir ki shakl o soorat ikhtiyar ker kay darkht bana hey. Darkht kay aslaf ka batin zaman ghair mutawatir hey. Quran Pak mein Allah Taala nay Kainat ki sakht ka tazkirah mundarijah zail alfaz mein kiya hey.

اَلَّذِیْ خَلَقَ فَسَوّٰی وَالَّذِیْ قَدَّرَ فَھَدٰی

 Allah Taala nay Khalq kiya, Hiss e Mushtarik ata ke, taqdeer banayee aur hidayat bakshee.

Tashree: Kisi sheay ka wujood filhaqeeqat in taqazon ka majmooa hey jo es sheay ki tabiyet mein markooz hen yani sheay ek khol hey jis kay ander taqazay bhray hoey hen. Hum inhein pemanay say tashbeeh day saktey hen. Yeh takhleeq ka pehla merhala hey.

Dosra merhala hiss e Mushtarik hey. Yeh pemanay ka tareeq istamal hey yani taqazon ko kis tarhan istamal kiya jaeay.

Tesra merhala istamal kay natayej ka qanoon hey. Msalan aag jalati hey. Agar koi cheez aag mein phenk de jaey tu wo jal jaeay gi. Msalan pani bhigo deta hey. Agar koi sheay pani mein dal de jaeay tu wo bheg jaeay gi. Yeh hua istamal kay ntayej ka qanon.

Chotha merhala husool hey. Agar koi sheay mufeed maqsad kay pesh nazar jalayee jaeay tu yeh amal achha khlaeay ga aur es kay barkhilaf baykar ya bura amal samjha jaeay ga. Yeh dono amal hasil rakthey hen. Hasil ko mufeed khen gay ya muzir, es hi merhaley ka naam hidayet hey.

Insan jab apnay taqazay sahee tor per istamal kerta hey aur nou e insani kay leay mufeed ntayej nikaltay hen tu es ki tabiyet mein nou e insani kay akhlas ka chashma ubal parta hey. Yeh hi chashma es ki fikr ko nashoonuma day ker aisey maqam tuk lay jata hey jahan es ki fikr nou e insani kay majmoyee taqazon ko samajhney aur mehsoos karney lagtee hey. Phir fikr insani es mrhlay say bhi guzar jati hey aur aisi wusaton mein ja phonchti hey jahan es per Kainat kay majmoyee taqazay munkashif ho jatay hen. Es kay bad bhi ek aur qadam hey. Es qadam per fikr insani mawaraeay Kainat say roshnas ho jati hey. Yeh hi roshnasi haqeeqat aaghe aur Illahi Marfat hey. Yahan pohanch ker insan zaman ghair mutawatir aur zaman haqeeqi dono ko jan leta hey. Kainat kay majmoyee taqazon ka munkashif ho jana insan mein zaman ghair mutawatir kay shaoor ko bedar kerta hey. Es halat ko Tassawuf ki istalah mein ‘Jama’ kehtey hen aur fikr insani ka mawaraey Kainat mein markooz hojana ‘Jama Aljma’ kehlata hey. Yeh markaziyat zaman haqeeqi kay shaoor ko bedar ker deti hey.

Mutashabah. Es masleh per sochnay walon ko Kainat aur fard Kainat kay alag alag honey ka shubah ho sakta hey. Yeh sirf mutashabah hey. Filwaqa Kainat apnay kisi ek fard kay asbat aur nafi ka majmooa hey. Jab hmaray samnay gulab hey tu es Lamhe (Lamhe say murad Lamhe ki kamtareen kasr hey yani lamhey ka krorrawan hissa ya es say bhi kam jis ko hum apnay tasawur mein kamtareen waqfah ka naam day saktey hen. Goya wo waqfah jis say kam waqfah hmaray tasawur mein na aa skay) gulab kay alawa aur koi cheez nahin yani hamaray zehan mein gulab ka hona hey aur gulab ka na hona hey. Es waqt hamaray samnay jo kuch hey wo mehaz gulab ki hastee ka asbat hey. Hamari fikr ka markaz gulab kay alawa koi doosri sheay nahin hoti. Hum es khas lamhey kay ander Kainat ko ek hi unit (Unit) shumar kartey hen. Jis unit ka naam gulab hay, Jab tuk hum es unit ko tark na karden aur es unit ki taraf say zehan ko na hata lein doosray unit say rabt qayam nahin ker saktay. Zaman mutawatir mein hum jis lamhey kay ander apni fikr ka tajziyah karein gay, Kainat kay sirf ek hi fard say mutarif ho saken gay. Chunachey es hi fard ko kul Kainat ka naam den gay. Jab tuk es ek khas fard kay alawa Kainat kay tamam afrad saqit na ho jaeen tu hum es fard ka ehsas ya mushahida nahin ker saktay. Yhan say idraak bilhawas kay qanoon ki tehqeeq ho jati hey. Hum beyek aan sirf ek cheez ka idraak ker saktey hen Jab ke baqi tamam ashya ki nafi ker den. Agar es haqeeqat ko zara tafseel kay sath bayan kiya jaey tu yeh kehna parrey ga ke hmaray zehan ki sirf ek hi simt hey aur es hi simt mein hmaray tabayee taqazay prawaz kartey rehtey hen. Hum daa’en baa’en, aagay pechhay aur oper nechay hargiz nahin dekhtay. Yeh chey simten qayaas ki pedaawar hen. Filhaqeeqat simt sirf wohee hey jis taraf hamaray zehni taqazay safar ker rahey hen. Es hi simt ka naam zaman mutawatir (Serial-Time) hey. Hum rozmarah kay mushahidat mein idraak bilhawas kay naam say es hi zaman ka tajarbah kartey hen. Samjha yeh jata hey ke zaman guzarta rehta hey halankeh aisa nahin hota. Filwaqey yeh zaman record hota hey. Goya hum zaman kay ander in hi hawads (ashya) ko patey hen jin ka unawan poori manwiyet kay sath hmaray zehan mein mojood hey. Quran Pak mein Allah Taala nay es hi Zaman ko kitabul Marqom farmaya hey. Yeh hi Ilmul Asma hey. Hamein kisi manwiyet ko naam denay ka pora ikhtiyar hasil hey. Manwiyet ka naam denay say pehley hum es ka idraak mar’ayee ya ghair mar’ayee roop mein kartey hen. Chahay yeh roop khayal ki hastee mein roonuma ho ya shahood ki soorat men. Her soorat mein yeh roop naqsh hota hey aur yeh naqsh tasuwur hey idraak bilhawas ke. Chunachey jin qadron ka malik mushahida hey. In hi qadron ka malik khayal bhi hey. Yeh hi khayal zehan ki androni satah say musafirat ker kay zehan ki beroni satah per mazahr ki soorat mein jalwah ghair ho jata hey.