Wehum kiya hay? Wehum kiya hay?

Khyal kahan say aata hay? Yeh bat ghor talab hey. Agar hum in sawalat ko nazar andaz ker den tu kaseer haqaeq makhfee reh jaeen gay aur haqaeq ki zanjeer jis ki so feesad karriyan es hi masala kay samajhney per munhasir hen, anjane reh jaeen gi.

Jab zehan mein koi khayal aata hey tu es ka koi Kainati sabab zaroor mojood hota hey. Khayal ka aana es bat ki daleel hey ke zehan kay prdon mein harkat hoee. Yeh harkat zehan ki zati harkat nahin ho sakte. Es ka taluq Kainat kay un taaron say hey jo Kainat kay nizam ko ek khas tarteeb mein harkat detay hen. Maslan jab hawa ka koi tez jhonka aata hey tu es kay yeh maaney hotay hen ke Kurra e Hawai mein koi taghyur waqey hawa. Es hi tarhan jab insan kay zehan mein koi cheez ward hoti hey tu es kay maaney bhi yeh hi hen ke insan kay Lashaoor mein koi harkat waqey hoyee hey. Es ka samjhna khud zehan insani ki talash per hey. Zehan insani ki do satah hen. Ek satah wo hey jo fard ki zehni harkat ko Kainati harkat say milati hey yani yeh harkat fard kay iradon aur mehsosat ko fard kay zehan tuk lati hey. Zehan ki dono sathein do qism kay hawaas takhleeq kartee hen. Agar ek satah ki takhleeq ko masbat hawaas khen tu doosri satah ki takhleeq ko manfi hawaas keh saktey hen. Darasal masbat hawas ek maaney mein hawaas ki taqseem hey. Yeh taqseem bedari ki halat mein waqey hoti hey. Es taqseem kay hisey aazaey jismani hen. Chunachey hamari jismani faaliyat mein yeh hi taqseem kam kartee hey. Ek hi waqt mein aankh kisi ek shobey ko dekhtee hey aur kan kisi awaz ko sunta hey. Hath kisi teesri sheay kay sath masroof hotay hen aur pair kisi chothi cheez ki pemaesh kartey hen. Zuban kisi panchveen sheay kay zaeqh mein aur nak kisi aur cheez kay songhnay mein mashghool rehti hey. Aur dimagh mein in chezon say alag kitne hi aur chezon kay khyalat aa rahey hotay hen. Yeh masbat hawaas ki karfrmaee hey lekin es kay bar aks manfi hawaas mein jo therikat hoti hen in ka taluq insan kay iraday say nahin hota.

Maslan Khwaab mein bawajood es kay ke mazkoorah bala tamam hawaas kam kartey hen, aazaeay jismani kay sakoot say es bat ka suragh mil jata hey ke hawaas ka ijtama ek hi nuqta e zehni mein hey. Khwaab ki halat mein es nuqtah kay ander jo harkat waqey hoti hey. Wohee harkat bedari mein jismani aaza kay ander taqseem ho jati hey.

Taqseem honey say peshter hum in hawaas ko manfi hawaas ka naam day saktey hen lekin jismani aaza mein taqseem honey kay bad in ko masbat khena durust ho ga. Yeh bat qable ghor hey ke manfi aur masbat dono hawaas ek hi satah mein mtamakin nahin reh sktay. In ka qayam zehan ki dono sathon mein tasleem kerna perray ga. Tassawuf ki istalah mein manfi satah ka naam Nasma Mafrad aur masbat satah ka naam Nasma Murakab lea jata hey.

Nasma Murakab aisi harkat ka naam hey jo tawatur kay sath waqey hoti hey yani ek lamha, doosra lamha, phir teesra lamha aur es tarhan lamha bad lamha harkat hoti rehti hey. Es harkat ki Makaniyat lamhat hen jis mein ek aisi tarteeb payee jati hey jo Makaniyat ki tameer kartee hey. Her lamha ek Makan hey. Goya tamam Makaniyat lamhat ki qed mein hey. Lamhat kuch aisi bandish kartey hen jis kay ander Makaniyat khud ko mehboos pati hey. Aur lamhat kay daur mein gardish aur Kainati shaoor mein khud ko hazir rkhnay per majboor hey. Asal lamhat Allah kay Ilm mein hazir hen aur jis Ilm ka yeh unwan hay, Kainat es hi Ilm ki tafseel aur mazhar hey. Allah Taala nay Quran Pak mein irshad farmaya hey ke mein nay her cheez ko do rukhon per peda kiya hey. Chunachey takhleeq kay yeh hi do rukh hen. Takhleeq ka ek rukh khud lamhat hen. Yani lamhat ka batn ya shaoor Yak rang hey. Aur doosra rukh lamhat ka zahir ya shaoor Kul rang hey. Ek taraf lamhat ki grift mein Kainat hey aur doosri taraf lamhat ki grft mein Kainat kay afrad hen. Lamhat bayak waqt do sathon mein harkat kartey hen. Ek satah ki harkat Kainat ki her sheay mein alag alag waqey hoti hey. Yeh harkat us shaoor ki tameer kartee hey jo sheay ko us ki munfarid hastee kay daeray mein mojood raktha hey. Doosri satah ki harkat Kainat ki tamam asheya mein bayek waqt jari o sari hey. Yeh harkat us shaoor ki tameer kartee hey jo Kainat ki tamam ashya ko ek daerh mein hazir raktha hey. Lamhat ki ek satah mein Kainati afrad alag alag mojood hen. Yani afrad ka shaoor juda juda hey. Lamhat ki doosri satah mein Kainat kay tamam afrad ka shaoor ek hi nuqtah per markooz hey. Es tarhan lamhat ki dono sathein do shaoor hen. Ek satah infradi shaoor hey aur doosri satah ijtmayee shaoor hey. Aam istalah mein markazi shaoor hi ko Lashaoor kaha jata hey.

Agar hum Kainat ko ek fard man len aur Kainat kay ander mojood ashya ko es kay ajza farz ker len tu Kainati shaoor ko markazi shaoor kahen gay. Phir es hi markazi shaoor ki taqseem ka naam munfarid shaoor rakhen gay. Darasal ek hi shaoor hey jo Kainat ki her sheay mein alag alag daur ker raha hey. Missal kay tor per kisi fard kay shaoor mein es kay apnay makhsoos mahol ki ashya hoti hen. Goya lamhat ki ek satah es khas waqt mein fard kay shaoor ki tameer kartee hay, sath hi lamhat ki doosri satah mein Kainat kay zarey zarey ki thereekat daur kartee hen. Yeh kaifyet markazi shaoor ki hey. Ab hum es tarhan keh saktey hen ke fard ko mahol ki malomat lamhat ki oopri satah say hoti hey. Aur Kainat ki mukamal malomat lamhat ki nichli satah say mil sakti hen. Lamhat ki nichli satah fard ka markazi shaoor hey. Es hi mein Azal say Abad tuk ka pora record mojood hey. Aur lamhat ki ek satah fard ka waqtee shaoor hey. Aur lamhat ki doosri satah fard ka dawamee shaoor hey. Fard kay dawamee shaor (Lashaoor ) mein Azal say Abad tuk ki tamam therikaat ek lamhey kay ander muqeem hen. Es ko hum Jawaidani lamha khen gay. Yeh hi lamhey fard kay shaoor ki gherayee hey. Es hi lamhey kay leay Huzoor Alleh Salato Vaslam nayلِیْ مَعَ اللّٰہِ وَقْتُٗ irshad farmaya hey.

Tarjumh: Waqt mein Mera aur Allah ka sath hey.

Yeh hi lamha haqeeqi hey. Zaman musalsal es hi lamhey ka ek shoba hey. Yeh hi lamha Ilm Illahi hey. Es hi lamhey ko Ilm Huzoori kaha jata hey. Es hi lamhey kay ander Allah Taala ki wo sifat mujtama hen jin ko Quran Pak mein Shey’on kaha gaya hey. Hmara mansha yhan Allah Taala ki tamam sifat say hargiz nahin hey. Allah Taala ki sifat tu Lamutnahee hen. Yahan mehaz un sifat ka tazkirah hey jo Kainat say mutarif hen. Yeh lamha jis ko hum nay Ilm Illahi kaha hay, es hi lamhey kay ander Irada e Illahi jari hey aur Irada e Illahi kay ajza hi Zaman ِe musalsal hen.

Lazman aur Zaman ki tabeer kayee tarhan ho sakti hey. Ibtida hi say Ambiya nay Allah Taala aur Allah Taala kay hukum ka taaruf kraea hey. Ambiya nay apni taleem mein hamesha es bat per zor diya hey ke Zaat mutlaq ko samajhney ki koshish zaroori hey. Bagher Zaat mutlaq kay samjhay us kay Amr ka samjhna mumkin nahin. Yahan yeh sawal hota hey ke Amr khud Amr hi ko samajhney ka mukalaf ho skta hey. Es ka jawab asbat mein dena parrey ga. Agar Amr kisi bat ka mukalaf hey tu wo bat bajuz es kay aur kuch nahin ho sakti ke Amr apni haqeeqat ki talash sahib Amr kay taaruf say hasil kray. Phir yeh imkan nikalta hey ke Amr apnay baray mein fehum peda ker sakey. Aur apni Kunah ko jan lay. Zaat mutlaq ka taaruf hasil keay bagher Amr apni zaat ko nahin phechan sakta. Jab Moosaٰ Aleh e Salam nay Koh e Toُor per roshni dekh ker sawal kiya Kon? Tu Allah Taala nay jawaban irshad farmaya tha. “Main hoon Tera Rab”. Es hi waqah say Zaat E Mutlaq aur Zaat Amr ki hudood ka suragh milta hey. Moosaٰ Aleh e Salam Zaat Amr hen aur Allah Taala Zaat Mutlaq. Neez Allah Taala ki sift Rabanyet aur Moosaٰ Aleh e Salam ki marbobiyet ka pata chalta hey. Ek taraf Zaat mutlaq aur es ki sifat, doosri taraf Zaat Amr aur es ki ehtiyaj. Yeh hi wo char batein hen jin per Uloom nabo’at ka daromadar hey. Baz logon nay apnay para’ey bayan mein Zaat Mutlaq ko haqeeqat Mutlaq kaha hey aur Amr mutlaq ko Kainat kaha hey. Yeh para’ey bayan hukmaey rabani ka hey. Ambiyaey rabani aur hukmaey rabani mein yeh farq hey ke Ambiya batin say zahir ko talash kartey hen aur hukma zahir say batin ko talash kartey hen. Kisi hd tuk hukma ki tarz talash ghalat nahin hey. Lekin es tarz mein ek nuqs hey ke wo jin chezon ki alamten kharij mein nahin dekhtay in ko nazar andaz ker detay hen. Es rawaiyeh say Kainat ki sakht mein jtnay haqaeq makhfee hen wo zyadah ter anjanay reh jatay hen. Ambiya kay rawaiyeh mein yeh nuqs nahin hey. Wo Zaat Mutlaq kay zariye Amr Mutlaq ko talash kartey hen. Es tarhan in ki fikr aisey ajza ko pa lete hey jo mazahr kay paband nahin hen. Ambiya mazahr ko nazar andaz nahin kartey tahum wo mazahr ko asal qrar day ker sirf mzahr ki roshni mein gom nahin ho jatay. Wo mzahr ko bhi itni hi ehmyet detay hen jitni mzahr ki aslon ko. Ambiya ki zuban mein mazahr ki aslon ka naam sifat Illahi hey. Wo es rawaiyeh say yani sifat kay zariye Zaat Mutlaq tuk rasayee hasil kartey hen. In per Zaat Mutlaq ki maslehatein munkashif ho jati hen. Phir yeh in kay leay namumkin hey ke in maslehaton ko nazar andaz ker den ya maqsad hayat na bana’ien. Ambiya ki fikr mein Zaat Mutlaq hi hayat hey. Es leay wo hayat ko abadi qarar denay per majboor hen. Chunachey in kay zaviya nazar mein yaheen say Kainat sanvee darjeh mein dakhil ho jati hey. Es kay bar khilaf mazahr ko awalyet denay waley hayat ki kamil gherayeeon aur phenayeeon tuk nahin pohanch sktay.

 Ambiya nay yeh bat tehqeeq ki hey ke fikr insani mein aisi roshni mojood hey jo kisi zahir kay batn ka, kisi Huzoor kay ghaib ka mushahida ker sakti hey. Aur ghaib ka mushahida Huzoor kay ajza ki theleel mein kamyab ho jata hey. Belfaz deegar agar hum kisi cheez kay batin ko dekh saken tu phir es kay zahir ka posheda rehna mumkin nahin hey. Es tarhan zahir ki wusatein zehan insani per munkashif ho jati hen aur yeh jannay kay imkanat peda ho jatay hen ke hayat ki ibtida kahan say hoti hey aur intha kahan tuk hey. Ambiya maut kay bad ki zinadgi per es hi leay zor detay hen.