Kya Sach Me Time Exist Hi Nahi Karta?
Muqaddima (Introduction) Hum aksar apne aap se yeh sawal karte hain: “Waqt kya hai?” “Kya yeh hamesha se tha?” “Agar Allah hamesha se tha, to usne waqt ko kab aur kyun banaya?” Yeh woh sawalat hain jo sadiyon se falsafiyon, scientists aur mazhabi aalim’on ke zehen mein ghair-yaqiniyat paida karte rahe hain. Aaj ke daur mein, jahan jankari ek click ki doori par hai, hamare naujawan inhi sawalon ke jawab Internet par talaash karte hain.
In sawalon ka jawab dhoondna sirf ek zehni warzish nahi, balkeh yeh hamare wajood aur is dunya mein hamare maqsad ko samajhne ka ek zariya bhi hai. Jab hum waqt aur is kayenat ki takhleeq par gaur karte hain, to hamein Khaliq aur makhlooq ke darmiyan ke gehre taluq ka ehsas hota hai. Is article mein hum unhi gehre aur dilchasp sawalon ka jaiza lenge. Hum un aitraazat ko bhi samjhenge jo Islam par uthaye jate hain aur unka jawab Islami taleemat aur saheeh aql ki roshni mein denge. Hamara maqsad in mushkil baton ko aam aur asan alfaz mein samjhana hai taake har qari, chahe woh koi bhi ho, unhein samajh sake.
Key Takeaways (Aham Natije)
- Waqt (Time) ek makhlooq (created) cheez hai jo Allah ne is kayenat ke sath paida ki. Allah khud waqt aur jagah ki hudood se bilkul azaad hai.
- Waqt ka wajood events ya waqiat se wabasta hai, isliye jab koi pehla waqia tha hi nahi, to waqt bhi nahi tha.
- Insaan aur kayenat ka maqsad Allah ki
Ibadahaurbandagihai, jo ke asal mein insaan ka sab se buland aur aziz muqam hai. - Jo log Islam par aitraaz karte hain, woh aksar
StrawmanaurAd Hominemjaisi ghalat mantiqui dalail (logical fallacies) ka istemal karte hain. Pantheism(Khaliq aur makhlooq ko ek samajhna) ka tasawwur IslamiTawheedke falsafe ke bilkul bar-aks hai.
Objection 1: Kya Waqt Sirf Ek Ehsaas Hai Aur Allah Par Waqt Ka Qayda Lagu Nahi Hota?
Yeh ek aam aur gehra sawal hai. Jab koi kehta hai ke Allah hamesha se tha, to zehan mein furan yeh sawal aata hai ke takhleeq se pehle woh kya kar raha tha? Yeh sawal hamari insani aql ki ek had ko zahir karta hai. Hum waqt ke daire me reh kar sochte hain, aur is daire se bahar ki cheezon ko samajhna hamare liye mushkil hota hai. Yahi wajah hai ke is sawal ko gaur se dekhne ki zaroorat hai.
Waqt ek aisi cheez hai jise naapa ja sakta hai. Ham ghanton, dinon, saalon mein waqt ka hisab karte hain, aur science bhi iski paimaish ke liye naye tareeqe daryaft karti rehti hai. Har woh cheez jiski paimaish ho sakti hai, jiski koi had (limit) ho, woh makhlooq hoti hai—yani woh kisi ne banayi hai. Khaliq (creator) khud mehdood nahi ho sakta. Jo zaat waqt aur jagah ko banane wali hai, woh khud waqt aur jagah ke qanono se bandhi nahi ho sakti.
Hamein waqt ko events ke zariye samajhna chahiye. Waqt asal mein waqiat ki paimaish hai. Ek waqia ke baad dusra waqia kab hua, yeh hum waqt ke zariye hi bata sakte hain. Jab koi event tha hi nahi, jab Allah ke siwa aur koi wajood nahi tha, to waqt bhi nahi tha. Is buniyadi haqeeqat ko samjhe baghair, yeh sawal ke “Allah waqt se pehle kya kar raha tha?” ghalat ban jata hai, kyunke “waqt se pehle” jaisi koi cheez thi hi nahi.
Quran aur Hadith ki roshni mein bhi waqt ka yahi falsafa samne aata hai. Quran mein Allah ne mukhtalif jaghon par youm (din) ka zikr kiya hai, lekin iska matlab hamare 24 ghante wala din nahi hai. Ek jagah ek din 1,000 saal ke barabar bataya gaya hai, aur ek aur jagah 50,000 saal ke barabar bhi. Yeh is baat ki daleel hai ke Allah ke liye waqt ka ma’yar wahi nahi jo hamare liye hai.
Ek sahih hadith ke mutabiq, Rasool Akram ﷺ ne farmaya ke takhleeq se pehle, “Allah tha aur uske siwa kuch nahi tha, aur usska Arsh pani par tha”. Yeh hadith wazeh taur par batati hai ke Allah hamesha se hai aur uska wajood azali hai. Waqt aur jagah khud uski takhleeq ka hissa hain, aur woh inke mutabiq nahi hai. Is se sabit hota hai ke waqt uski takhleeq ka ek hissa hai, uski zaat ka nahi.
Objection 2: Allah Ne Kainat Aur Insaan Ko Kyun Banaya?
Jab koi yeh sawal karta hai ke “Allah ne insaan ko apni ibadat ke liye kyun banaya?” to aksar iske peeche yeh ghalat fehmi hoti hai ke ibadat ek bojh ya zillat ki cheez hai, aur ke Allah ko isse koi fayda ya zaroorat hai. Magar Islami nuqta-e-nazar iske bilkul bar-aks hai. Iska jawab yeh hai ke Allah ne insaan ko bandagi ke liye isliye paida kiya kyunke bandagi insaan ke liye sabse aala, sabse mo’azziz aur sabse izzat wala muqam hai.
Yeh kaise mumkin hai? Isko samajhne ke liye Quran aur Hadith se do misalein dekhte hain.
Pehli misal Isra aur Mi’raj ki hai. Quran-e-Kareem mein is moajize ka zikr karte hue Allah ne Rasool Akram ﷺ ko unke “Rasool” hone ya “Nabi” hone ki sifaton se nahi pukara, balkeh farmaya: “Pak hai woh zaat jo apne bande ko le gayi” (Surah Al-Isra, Ayat 1). Mi’raj ka safar Nabi Akram ﷺ ke tamam moajizon mein sabse aala aur mo’azziz safar hai. Allah ne is safar ke liye unki sabse aala sift “banda” hona batayi. Iska matlab hai ke bandagi ek insaan ka sabse aala rutba hai.
Doosri misal Hazrat Musa (A.S.) aur Hazrat Khidr (A.S.) ke waqiye ki hai. Jab Hazrat Musa (A.S.) jaise ulul-‘azm Paighamber ko Allah ne us se bhi zyada ilm rakhne wale ki taraf bheja, to Allah ne us shakhs, yaani Hazrat Khidr (A.S.) ko “hamare bandon mein se ek banda” kaha. Hazrat Musa (A.S.) ka safar ilm ki talaash mein tha, aur yeh ilm unhein Allah ke ek bande se mila. Is se wazeh ho jata hai ke bandagi ka muqam itna aala hai ke uske zariye Allah apne bande ko woh ilm aur hikmat ata karta hai jo dusro ke paas nahi hoti.
Agar hum is baat ko samjh lein, to ibadat ya bandagi ki haqeeqat samjh aati hai. Yeh koi zabardasti ka kaam nahi, balkeh woh muqam hai jahan insaan apne Khaliq se sabse zyada qareeb hota hai aur jahan uski izzat, ilm aur azaadi sabse buland darje par hoti hai. Yeh Allah par koi ehsan nahi, balkeh Allah ka insaan par ehsan hai ke usne usse uski asal aur aala tareen manzil tak pahunchne ka rasta bataya hai.
Falsafiyana Aur Ilmi Ghalat Fehmiyan (Philosophical & Scientific Misconceptions)
Aksar logon ke aitrazaat Islami taleemat par nahi, balkeh un ghalat fehmiyon par mabni hote hain jo unke zehen mein baith chuki hoti hain. In ghalat fehmiyon ko dur karna behad zaroori hai.
Falsafa-e-Pantheism aur Islam (The Philosophy of Pantheism and Islam)
Behes mein Pantheism ya Transforamtion jaise alfaz ka zikr hua. Pantheism woh falsafa hai jo yeh kehta hai ke Khuda aur kainat ek hi hain—yani “God is everything”. Is falsafe ke mutabiq, insaan, jaanwar, aur dunya ki har cheez khud Khuda ka hissa hai. Yeh tasawwur Hindu mazhab aur dusre mutadid mazhabon mein bhi milta hai, jisme
avatar ya transformation ki baat ki jaati hai.
Iske bar-aks, Islam ka buniyadi aqeeda Tawheed hai. Tawheed ka matlab sirf yeh nahi ke Allah ek hai, balkeh yeh bhi hai ke woh Wahid, Be-Misaal aur apni makhlooq se bilkul Alag hai. Is farq ko samajhne ke liye Tawheed ke do pehluon ko samjhna lazim hai:
- Tanzeeh (Transcendence): Allah apni makhlooq se bilkul alag hai. Uski koi shakal nahi, koi jagah nahi, aur woh waqt aur jagah ki hudood se bilkul azaad hai. Woh dunya ki kisi bhi cheez se mukammal taur par paak hai.
- Tashbeeh (Immanence): Iska matlab hai ke Allah ki qudrat aur sifatein is kainat mein zahir hain. Hum har taraf uski nishanian dekhte hain, jaise suraj ki roshni aur chand ki chandni. Yeh Allah ki qudrat ka izhar hai, na ke Allah ki zaat ka hissa.
Sufi falsafe mein Wahdat al-Wujud ka tasawwur bhi isi Tanzeeh aur Tashbeeh ki behes se nikla hai. Iska matlab yeh hai ke asal wajood sirf Allah ka hai, aur baqi sab us wajood ka zilli (shadow) ya akas hai. Yeh aik gehra aur nazuk falsafa hai, jise ghalatfehmi se pantheism samajh liya jata hai. Lekin Islami aalim’on ka ijma is baat par hai ke Allah apni makhlooq se alag hai, aur unko ek samajhna Tawheed ke khilaf hai.
Energy Can Not Be Created or Destroyed – Kya Yeh Ilm Islam Ke Khilaaf Hai?
Behes mein yeh aitraaz kiya gaya ke science ka qanoon Law of Conservation of Energy hai, jiske mutabiq energy na to paida ki ja sakti hai na hi fana ki ja sakti hai, sirf tabdeel ho sakti hai. Is aitraaz karne wale ka maqsad yeh tha ke agar energy paida nahi ho sakti, to phir Allah ne isey kaise paida kiya?
Yeh aitraaz ek buniyadi ghalat fehmi par mabni hai. Science ke qawaneen is kainat ke andar kaam karte hain. Woh is dunya ke nizam ko chalane ke liye banaye gaye hain, na ke us Zaat ke liye jisne is nizam ko banaya hai. Yeh bilkul aise hi hai jaise ek computer programmer ek video game banata hai, aur game ke andar ke usool (rules) banata hai. Game ke andar ke characters un usoolon ke mutabiq chalte hain, lekin programmer khud un usoolon se azaad hota hai.
Islam is baat par zor deta hai ke Allah ne is kayenat ko ek munasib aur behtareen tareeqe se banaya hai. Science ke qawaneen, jaise Law of Conservation of Energy, asal mein Allah ke banaye hue qawaneen hain jo usne is kayenat me rakhe hain taake ye ek Balance ya nizam ke saath chal sake. Is qanoon ka wajood khud is baat ki daleel hai ke kisi ne is nizam ko banaya hai, kyunke yeh qanoon is baat ko wazeh karta hai ke is nizam ke andar koi cheez khud se paida nahi ho sakti, usko bahar se kisi ne paida kiya hai, aur woh Zaat Allah ki hai.
Behsi Munaziray Me Istemal Honay Wali Ghalat Mantiqui Tarzein (Logical Fallacies)
Jab logon ke paas sahih aur mantiqui dalail nahi hote, to woh aksar behes se hat kar dusre ghalat raaste ikhtiyar karte hain. Aise ghalat tareeqon ko Logical Fallacies kehte hain. Inka maqsad haqeeqat ko samjhana nahi, balkeh samne wale ko hara kar zaleel karna hota hai. Is behes mein bhi do aham fallacies ka istemal kiya gaya.
Strawman Fallacy (Boonge Ko Aag Lagana)
Yeh fallacy us waqt hoti hai jab koi apne mukhalif ke asal moqif ko ghalat tareeqe se pesh karta hai, taake us par hamla karna asan ho jaye. Yeh buniyadi taur par ek ‘dummy’ ya
boonge ki tarah hai, jise asani se giraaya ja sakta hai, taake asal moqif se larna na pare.
Behes mein iski misal us waqt dekhi gayi jab Mufti sahab ne sawal karne wale se uske falsafe (pantheism) ki tareef (definition) puchi, to woh uski tareef nahi kar paya. Jab usse is bare me dharaya gaya to usne Mufti sahab ke moqif ko ghalat tareeqe se pesh kiya aur kaha ke “Aap mere bi’lief par question nahi kar sakte.” Is tarah usne Mufti sahab ko ek Dogmatist (jo haqeeqat par na soche) ke roop mein dikhane ki koshish ki, jabke Mufti sahab sirf sawal karne wale ki baat ko samajhna chahte the.
Is tarah ki ghalat tarzein behes ka rukh badal deti hain aur asal mozu se hat kar dhiyan dusri taraf le jati hain, jisse sachai samne nahi aati. Is se pata chalta hai ke sawaal karne wale ke paas khud apni baat ko saabit karne ke liye koi mazboot daleel nahi thi.
Ad Hominem Fallacy (Shakhsiyat Par Hamla)
Ad Hominem ek aisi ghalat mantiqui tarze hai jisme behas ka mozoo chhod kar shakhsiyat ya uski zaat par hamla kiya jata hai, taake uski baat ko ghalat sabit kiya ja sake. Misal ke taur par, agar koi kahe ke “Falan sahib ki baat ghalat hai kyunke woh us mazhab se talluq rakhte hain,” to yeh ek
Ad Hominem hai.
Behes mein iski misal us waqt dekhi gayi jab aitraaz karne wala Mufti sahab ke asal mazhab ko lekar sawal karne laga, ye kehne ki koshish kar raha tha ke kyunke Mufti sahab paidayishi Hindu nahi the, unka Hindu mazhab chhodna kisi burai ki wajah se nahi tha. Is tarah ke sawalon ka maqsad sirf Mufti sahab ki zaat aur shakhsiyat ko behes mein lana tha, taake woh asal mozu se hat jayein.
Is fallacy mein is baat par zor diya jata hai ke aadmi ki zaat uski daleel ko ghalat bana deti hai. Magar haqeeqat mein aisa nahi hai. Koi bhi baat sahih ya ghalat uske apne dalail ki bina par hoti hai, na ke usko kehne wale shakhs ki zaat ki bina par.
Nateeja (Conclusion)
Is tafseeli jaize se humne yeh samjha ke Islam ke buniyadi aqayed par uthaye gaye aksar aitraaz ghalat fehmiyon ya ghalat mantiqui dalail par mabni hote hain. Humne dekha ke waqt Khaliq ki bajaye makhlooq ka hissa hai. Humne yeh bhi samjha ke insaan ka maqsad-e-hayat sirf ibadat nahi, balkeh bandagi ki shakal mein sabse aala aur mo’aziz muqam hasil karna hai. In sawalon ka jawab hamari aql aur dil, dono ko mutmain karta hai.
Allah ne is kayenat ko be-maqsad nahi banaya. Har cheez ka ek maqsad hai. Jab hum is maqsad ko samajhte hain, to hamari zindagi ko bhi ek nai roshni milti hai. Humara maqsad har aitraaz ka jawab mohabat aur ilm se dena hai, taake dosron tak sahih maloomat pahuche.
Aakhir mein, hum dua karte hain ke Allah hum sab ko in haqeeqaton ko samajhne aur un par amal karne ki taufeeq ata farmaye. Ameen.
FAQs (Aksar Puche Jane Wale Sawalat)
Q: Takhleeq se pehle Allah kahan tha? A: Takhleeq se pehle Allah ta’ala wahi tha jahan woh hamesha se hai. Allah waqt aur jagah ki hudood se bilkul azaad hai. Waqt aur jagah khud Allah ki takhleeq hain. Isliye yeh sawal ke woh ‘kahan’ tha, khud ghalat hai kyunke ‘kahan’ lafz jagah ke liye hai. Ek Hadith mein Nabi Akram ﷺ ne farmaya ke takhleeq se pehle “Allah tha aur Us se pehle kuch nahi tha, aur uska Arsh pani par tha”.
Q: Kya Islam science ke khilaf hai? A: Islam science ke khilaf nahi hai, balkeh ilm aur tehqeeq ki hamesha himmat afzai karta hai. Quran mein kai aayat mein aql aur gaur o fikr karne par zor diya gaya hai. Science kayenat mein maujood qawaneen ka mutala’a karti hai jo ke Allah ne banaye hain. Isliye science ki har nai daryaft asal mein Allah ki hikmat ka ek aur saboot pesh karti hai.
Q: “Wahdat al-Wujud” aur “Tawheed” mein kya farq hai? A: Tawheed Islam ka buniyadi aqeedah hai, jis ka matlab hai ke Allah wahid aur be-misaal hai, woh Khaliq hai aur uske siwa koi ibadat ke layaq nahi hai. Wahdat al-Wujud tasawwuf ka ek gehra falsafa hai jis mein ba’az soofi is wujud (existence) ki wahdaniyat ka mushahida (experience) karte hain, lekin is ka matlab yeh nahi ke Allah aur uski makhlooq ek hai. Islam mein Allah apni makhlooq se alag, be-misaal aur paak hai.
Q: Hazrat Musa (AS) aur Hazrat Khidr (AS) ka waqia bandagi ke maqam se kaise talluq rakhta hai? A: Surah Al-Kahf mein Allah ne Hazrat Khidr (AS) ko “hamare bandon me se ek banda” kaha. Jab Hazrat Musa (AS) jaise azeem Nabi unse ilm seekhne gaye, to unka safar bhi asal me Allah ki marzi aur
bandagi ke ilm ko hasil karna tha. Yeh waqia batata hai ke bandagi ka muqam itna aala hai ke iske zariye Allah ta’ala insaan ko khaas ilm aur hikmat ata karta hai.
Q: Kya Hindu mazhab ne bhi Pantheism ya Transforamtion ke concepts diye hain? A: Behes mein iska zikr kiya gaya tha ke is falsafay ki jadein Hindu mat se milti hain, jisme avatar ya transformation ka tasawwur hota hai. Jiska matlab hai ke Khud Allah kisi aur roop mein aata hai ya Khud ko tabdeel karta hai. Islam mein is tasawwur ki gunjaish nahi, kyunke Allah ki zaat aur uski sifat waqti ya tabdeel nahi hoti. Islam mein woh hamesha se Wahid hai aur Wahid hi rahega. Isliye Allah ka transformation nahi hota, woh sirf takhleeq karta hai.
