TAKHLEEQ KA QANOON

Zaman aur Makaan ko samaghnay ki liye Kun ki tashreeh zurori hai. Jab hum lafz Quran kehte hain tu hamari morad es se woh afhum o Tafheem hoti hey jo Quran ki soorat mein Allah Taala ki taraf se Huzoor Aleh Salato Valslam par nazil huien. Hamari morad Qaaf Ray Paish Qur, Zabar Aa, Noon Saakin Quran (Lafz) hargiz nahi hota. Es ki maienay yeh hain ki har baat ki liye aik Ism (Naam) ya alamat jisay jism kehna chahiye hota hey lekin koi alamat ya jism es shye ki zindagi ya Rooh nahi hoti. Alamat ya jism mafrooza hai, es ki andar basnay wali Rooh ya zindagi haqeeqat hai. Sun’ney wala lafz ko suntan aur aqeeqat ko samajhta hai. Jam hum Qalam kehtey hain tu sun’ney wala Kaf Lam Meem nahin samajhta balkey es ki zehan mein ek aisi cheez aati hey jo likhney ka kam karti hai. Saakht ka qanoon yahan se wazhey ho jata hai. Agar hum kisi shey ko es shey ki zindagi ya hakat kaheintu es shey ki haqeeqat ka tazkira karein ge. Ab hum mojoodat ki andarjis qadar Nooyein hain aur un nau’on mein jis qar afrad hain un mein se her fard ka nam Zar’ra rakh lete hain. Yeh Zar’ra darasal harkat hey jis ki do rukh hain. Harkat ka ek rukh rangeen Roshni hey jisko us Zar’rey ka mazhar ya jism kaha jata hai. Harkat ka doosra rukh be rang Roshni hey jis ko zindagi, fitrat, kirdar ya haqeeqat kaha jata hia. Haqeeqat ya be rang Roshni ya harkat (Nasma ) ka em rukh Zaman kehlata ha. Huzoor Aleh Salato Vasalam ki ek hadees Sa her if hey

لَاتَبسُوْءُ الدَّھْر اِنّ الدَّھْر ھُوَ اللّہ

Tarjuma : Zamane ko bura nah kaho, zamana Allah hey.

Harkat ki es rukh mein koi taghayur nahi hai. Allah Taala ki irshad ki roo se harkat (Nasma ) ki bhi do rukh hotay hain. Yeh dono rukh jaissa ki qanoon hai, Ausaf ki bana par aik dosray ki manafi hain. Harkat ki jis rukh mein taghayur hota hey es ko Makaan kehte hain. Aur jis (Mutazaad) rukh mein taghayur nahi hota es ko Zaman kehte hain. Woh tamam sifaat jo kisi hasti, kirdaar ya zindagi ki aslain hain un ka qiyam Zaman ki andar hai. In aslon mein koi taghayur waqay nahi hota kyun ki es ka mustaqar ya markaz Zaman hey jo ghair mutaghayar hai. Harkat ka wo rukh jo Zaman ki bar aks hey Makan kehlata hai. Her qism ka taghayur es hi rukh mein hota hai.

Allah Taala ne Quran Pak mein irshad farmaya hai:

نَحْنُ اَقْرَبُ اِلَیْہِ مِنْ حَبْلِ الْوَرِیْد

In alfaz mein Zaman ki wazahat ki gayee hai. Muaz Allah! Allah Taala ka koi kalam aur Irshad abas nahin hota. Es bat ki tasdeeq Huzoor Aleh Salato Vasalam ki doosri hadees mein bhi isi many ki tashreeh karti hai.

مَنْ عَرَفَ نَفْسَہٗ فَقَدْ عَرَفَ رَبَّہٗ

Nafs us haqeeqat ka naam hey jis mein koi taghayur nahin hota.

Zaman ko samajh lene ki bad Khaliqiyat aur Makhlooqiyat ki qadrein alag alag ho jati hain. Allah Talaa ka Irshad hai:

قُلْ ھُوَ اللّہُ اَحَدُٗoاَللّ ہُ الصَّمَدُoلَمْ یَلِدْoوَلَمْ یُوْلَدoوَلَمْ یَکُنْ لَّہٗ کُفُواً اَحَدُٗo

Tarjumah : Allah Lasani hai. Allah Laa Ehtiaaj hai. Allah Laa Aulaad hai. Allah Laa Walidain hai. Allah Laa Kufoo hey.

Yeh sab Khaliqiyat ki qadren hain.

Sani hona, Zee ehtiaaj hona, Zee aulaad hona, Zee walidain hona, Zee khandan hona, Makhlooqiyat ki qadren hain. Yeh qadren makaan yani Mazhar (Space) par mushtamil hain. Lekin Khalqiyat ki qadren un qadron ki bar aks hain. Makhlooqiyat ki qadron mein ibtida, intahaa, ishtibaah, aks rang (roshni) ki darjah bandi aur har qism ka taghayur hota hey aur mukhtalif Nau’on mein mukhtalif shakal o soorat, mukhtalif assaar o ahwaal paye jatay hain.

Zaman aur Makaan ki bohat wazeh misaal rasta aur musafir se di ja sakti hai. Rasta Zaman hey aur musafir Makaan. Agarchay musafir ka inhimak khud mein yani apne assaar o ahwaal mein hota hey taa hum musafir baghair rasta ki apni hasti qayam nahi rakh sakta. Woh rasta se kitna hi ghaafil rahay lekin yeh namumkin hey ki woh rasta se latalq ho jaye. Yeh baat qabil ghhor hey ki musafir mein aur rasta mein kamtarin aur naazuk tareen fasal bhi nahi ho sakta. Musafir rasta hi ki takhleeq hai. Musafir ki tamam harkaat o saknaat, sara kirdaar, zindagi ki tarzain aur fikrein rasta ki hudood se bahar nahi ja sakteen. Woh raasta ki qadron ki usoolon ka paband hai. Insani zindagi mein rasta Laa Shaoor hey aur musafi shaoor hai. Hum shaoor se Laa shaoor ko pehchan sakte hain. Aagar kisi shaks ka inhimak Shaoor mein ziyada se ziyada hey tu es ki tavajo lashaoor mein kam se kam hey jis se zindagi ki amal aur eqdaar kam reh jati hain. Shaoor ka ziyada se ziyada hona shaoor ki ziyada se ziyada harkat mein rehne ki Daleel hai. Es liye amal ki miqdaar kam se kam reh jati hey jab insan pehum fikr karta hey tu lashaoor ki harkat mein anay ka waqfa kam se kam reh jata hey aur sirf yahi waqfa amal ka waqfa hey kyunkay soch bichaar se azad hai.

Qanoon yeh hua ki jitna ziyada se ziyada waqt lashaoor ko diya jaye ga, zindagi itnay hi amal ki rastay tey kere gi. Darasal lashaoor hi Nasma ki harkat ka woh rukh hey jo zindagi ki makaniyaton yani zindagi ki aamaal ki taamer karta hai. Hum phir aik baar tashreeh kar dena chahtay hain ki Nuqta Wehdani ki do rukh hain. Aik Aalam Noor jo asal Zaman hai, dosra Aalam Amr jo asal Makaan hai.

Aalam Amr ya asal Makaan mein Zaman ghalib aur Makaan maghloob hai. Aalam Makaan ya Khalq mein Makaan ghalib aur Zaman maghloob hai. Zaman asal Imkaan mein bhi bisaat (base line) aur Makaan mein bhi. Asal Makaan Nasma mufrid hey aur Makaan Nasma murakkab. Nasma mufrid ki aam taamer Aalam Amr kehlati hey aur Nasma murakkab ki tamam taamer Aalam Khalq kehlati hai. Un dono aalmon ki darmiyan Aalam Misaal parda (barzakh) hai. insan Aalam Amr mein paanch qadam uthata hai, phir Aalam Khalq mein do qadam ...... Paanch qadam Akhfa’a , Khaffi , Sirr, Rooh aur Qalb hain. Aur do qadam ehsas (Nafs) aur Qalib hain. Yani paanch qadam Aalam Amr ki hain aur do qadam Aalam Khalq ke.

Akhfa’a aur Khaffi ki harkat lashaoor mein rehti hai. Yeh Harkat oola hey. Sirr, Rooh aur Qalb ki harkaat Qalib insani mein Veham, khayaal aur tasawwur ki noiyat rakhti hain. Yeh harkat sani hai. Nafs aur jism ki harkaat qalib insani mein ehsas aur amal ki hesiyat rakhti hain. Yeh harkat aakhir hai. Akhfa’a be rang harkat hey jis mein Guraiz paaya jata hai. Khaffi be rang harkat hey jis mein kashish payi jati hai. Sirr yak rang harkat hey jis mein Guraiz paaya jata hai. Rooh yak rang harkat hey jis mein kashish payi jati hey aur qalb kal rang harkat hey jis mein Guraiz paaya jata hai. Nafs kal rang harkat hey jis mein kashish payi jati hai. Qalib un harkaat ka muzahira hai.

Aalam Amr ki tamam harkaat mufrid hain. Do harkaat aisi hain jin mein koi rang nahi jo La nafi ka basat hain.

Number1.    La Guraiz Akhfa’a Aalam Amr khaas.

Number2.    La kashish Khaffi Aalam Amr Aam.

Akhfa’a se kashaf hota hey La Guraiz ka. Aur Khaffi se kashaf hota hey La kashish ka. Yeh dono latayef mojoodat ki aslon ki basayet (basid points) hain. Akhfa’a kisi nou ki woh asal hey jis mein nou ka aik Heyolaa tamam afrad nou ko muheet hota hai. Es ki misaal kainati shye se di ja sakti hey maslan kisi darakht ka jo beej sab se pehlay uga tha es beej ki andar kaeenat ki Umar taq peda honay walay tamam darakht mojood they. Wohi aik beej apni tamam nou ka Heyolaa bana. Es beej ki Heyolaa mein aisi harkat payi jati hey jo apne aaghaz (mubtada’a) se injaam (Mazhar) ki taraf guraiz karne wali hai. Nouyee heyola ki harkat ka yeh pehla qadam hey. Dusra qadam khafi hey jo apne mazhar se mubtada ki taraf khechta hai. La mein Aalam e Amr ke do ibtadayee basaat paaye jatey hain. Yeh Kun ke do ibtadayee qadam hoye. Laam (ل) basat hey Guraiz ka aur Alif (ا) basat ey koshish ka. Yeh dono basayet Akhfaa aur khafi hayat ki asal (Lashaoor) hain. Agar en dono basayet ke majmooa ko nigha ka nam dein tu es nigha ko satah aur umaq dono rukhon per taqseem karein ge. Dono rukhon mein Akhfaa umaq aur khaffi satah. Akhfaa ki nigha hamesha perdey ke peechey dhektee hey aur khafi ki nigha hamesha pardey ke ooper dhekti hey. Akhfaa ki niga pardey se guzar jati hey kiyonke parda kashish hey aur Akhfaa guraz. Lekin khafi ki nigha koshish hey. Es hi liye pardey per ruk jati hey, guzar nahin saktee.

سَبَّحَ لِلَّـهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿١﴾ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۖ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴿٢﴾ هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ﴿٣﴾هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَاللَّـهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿٤﴾ لَّهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَإِلَى اللَّـهِ تُرْجَعُ الْأُمُورُ ﴿٥﴾(Surah hadeed, 1-5 ayat)

Tarjumah : Allah ki Pakee bayan kartay hen sub jo kchh Aasmanon aur Zameen men hen aur woh Zabardast hikmat wala hay us he ki Saltanat hay Aasmanon aur Zameen ki wo hee hayat deta hay wo maut deta hay aur wo hee her cheez per Qadir hey. Wo hee Phlay wo hee Pechhay aur wo hee Zahir hay aur wo hee Makhfee hay aur her cheez ka khoob jannay wala hey. Wo hee aesa hay ki us nay Aasmanon aur Zameen ko chey roz men paida kiya, phir takht per qae'm hoa. Wo hee sub kuch janta hay jo cheez Zameen kay ander dakhil hotee hay aur jo cheez us se nikaltee hay aur jo cheez Aasman say utertee hay aur jo cheez us mein charrtee hay aur wo tumharay sath rehta hay khuhah tum log kaheen bhi ho aur tumharay sub aamal ko bhee dekhta hey. Us he ki saltanat hay Aasmanon aur Zameen kee aur Allah he ki taraf sub umoor lot jae'en gay.