Wujood, Zawaat, Maahiyat, Zuhoor, Tanazzullat Explained

Following are extracted from teachings of Shah Ismail Sheheed Rahimahullah which are further explained by Hadhrat Shah Mufti Muhammad Nawal ur Rahman Sahab D.B.:

Haq T'ala Shanahu ne apne zahan (used metaphorically not literally) mein ek Wujood ka khalq farmaaya, ek kaayenaat ka khalq farmaaya. Yeh khalq kahan hua? Yeh khalq Ilm-e-Ilaahi mein hi hua yaani zahan-e-ilaahi (again used as a methaphor) mein hi hua. Haq T'ala Shanahu ke Ilm-e-Mubaarak mein jo cheez hai, Allah paak ne apni M'aloomaat ku apni Sifaat ka aur apne Asma' ka Zuhoor banane ke liye yaani apne naamon ku zaahir karne ke liye, apne sifaton ku zaahir karne ke liye, apne af'aal ki tajalli daalne ke liye, apne aap ku pehchan-waane ke liye wahan par (yaani Ilm-e-Ilaahi) mein ek Wujood khalq farmaaya hai.  Aur is wujood mein yeh saari M'aaloomaat tayr rahee hain.

M'aloomaat mein saari cheezein aagayi - jo pehle se hai aur jo baad tak rehengi - urvi makhlooq, sifli makhlooq, ardhi makhlooq, samaayi makhlooq, roohaani makhlooq, gair-roohaani makhlooq, maaddi (jiske paas maadda hota hai) makhlooq, mujarrad 'anil maadda (jiske paas maadda nahi hota) makhlooq, mawaaleed (murakkabaat) garz poori kaayenaat.

In m'aloomaat ku zaahir karne ke liye Allah paak ne Wujood ka ek khazaana banaya. Kyun ke banane ke liye Allah paak ku kuch alag karna nahi padta toh unhone us wujood ka iraadah farmaaya. Us wujood mein hai yeh poori m'aloomaat aur yeh wujood Allah paak ke "Ilm" mein hai, koi cheez kharij nahi hoti. Wahan Allah paak ne wujood ke us khazaane mein in m'aloomaat par apni raoshni daali (noor daala).

Is mein kuch soofiyah yeh tahqeeq pesh karte hain ke Wujood "Zaaid-bar-Zaat" hai. Hamare silsile ke soofiyah (Silsila Qadaria ke buzurg jo Tauheed-e-Wujoodi waale hain) is tahqeeq ke qaail nahi hai. Hamare soofiyah Wujood ku "Ain-e-Zaat" maante hain. Wajah uski yeh hai ke yeh jo wiujood hai yeh toh unke andar hi hai toh zaaid kaise hua? Yeh zaaid jo keh rahe hain, yeh farz-e-faariz yaani farz karne ki wajah se keh rahe hain. Warna jis wujood ki bahas ho rahi hai uska mu'attin kahan hai, uska thikana kahan hai? Mu'attin ka matlab "Jaa-e-Watan". Jis wujood ki baat ho rahi hai uska jaa-e-watan Allah paak ka Ilm-e-Mubaarak hai, unki sifat hai aur sifat zaat se huda nahi hoti. Toh wahan jo bhi unhone wujood banaya woh wujood unke Ilm-e-Mubaarak ke aitebaar se unka hi hai. Taabeeran kaha jaa sakta hai ke zaaid-bar-zaat hai lekin uska ta'aqqun kahan karein ge? usku samjheinge kahan? Wahin hai phir woh. Unka hi hai woh ek concept.

Aur Hadhrat Shah Ismail Shaheed R.A. ne uski misaal aise di jaise tum apne zahan mein koi kaayenaat banao. Zahan mein yeh soncho ke main ek mamlukat banana chah raha hu, baadeshaahat banana chah raha hun. Toh aapku baadshah ban ne ke liye ek mulk chahiye toh aapne ek chota sa mulk select kiya. Waise sonch ne ke liye toh aap saaton barr-e-aazamon ku bhi mila sakte . balke zameen ke liye aur kehkashaon ku bhi mila sakte hain - sitaaron ku bhi, zawaabit ku bhi, yazeed ku bhi , zuhra ku bhi, attari ku bhi, muztari ku bhi, zuhr ku bhi, shams ku bhi, qamar ku bhi. Blake us se aage bhi jaa sakte hain. Kyun ke "khayaal ek aisi cheez hai ke uski parwaaz ki koi limit nahi hai - uska pehla qadam uski aakhri nazar hoti hai". Jo burraaq ki sifat hai na woh khayaal ki sifat hai. Huzoor S.A.W. ne farmaaye ke jo burraaq mere liye laaya gaya uska qadam wahan padta tha jahan uski muntaha-e-nazar hoti thi (Al-Hadith).  Bahut powerful cheez hai khayaal, sab se powerful cheez hai. Yeh jo quwwatein dee gayi hai na in quwwaton ki quwwat ka andaza nahi kar sakta insaan jo usku dee gayi hain, jo kisi aur ke paas nahi hai - Zahan ke quwwat, aql ki quwaat, khayaal ki quwwat in ki parwaaz bahut aage hai. Toh aap ek chota sa mulk banana chah rein. Uske andar ek 50-60 states hain, har state ke andar 50-60 shaharein (districts) hain. Us mein 10-20 shahrein bade bade hain phir chote chote gaaun woh dehaat hain. Yeh aapne soncha - ek bada mulk aur us mein itne states aur us mein itne shahar aur itne gaaun itne dehaat. Aur shaharon ke, gaaun woh dehaat wagaira ke naam bhi apne dimaag se sonch liya aapne. Aur phir agriculture ka nizaam - badi badi zameenein aur us mein har khism ki paidaawaar sonch rahe hain aap. Us mein jitne galle hote hain phalwaariyon ki sab alag alag soncha aapne - angoor ke baagh alag, sayb ke baagh alag, santron ke baagh alag hain, tarbooz - kharbooz ka nizaam aapne soncha hua hai. Phir ek taraf chaawal hai, ek taraf gyahun hai, jawaar hai aur mukhtalif khism ke beech jitne bhi hote hain yeh sab aapke zahan mein aapne soncha. Phir us ke baad aapne intezaam ke liye, nizaam ke liye hazaaron laakhon aadmi sonche - kuch 10-20 yaan 60-70 million aadmi us mein rehte hain. Aur phir jo siyaasi nizaam sonch aapne. Us mein fauj hai - aapne ek 2-4 laakh ki fauj bana lee. Phir us mein adaliya (justice) ka nizaam hai - jagah jagah court hain aur us mein judge bane hue hain aur police hai jail khaane hain. Phir schools hain, dawaakhaanein hain, makaanaat hain logon ke rehne ke. Aur mukhtalif qism ki sawaariyaan hain, gaadiyaan hai har qism ki. Yeh sab aap sonchte jaa rehe hain. Phir us mein baadshah kaun hai? Baadshah aap khud hain. Aapne apne aap ku baadshah wahaan soncha yaani dimaag mein. Aap apne khayaal mein ek duniya bana rein. Phir baadshah hai toh baadshah ki kisi se mukhaalifat bhi hoti hai toh ek dushman bhi aapne soncha. Phir chor, dakait, mukhtalif qism ke gangsters, dange karne waale, fasaad karne waale, drug smuglers phir unku pakad ne ke liye police woh fauj, mulk ki hifaazat ka intizaam - us ke liye top, tayyaare aur mukhtalif qism ka ammunition yeh aapne soncha. Aap choron ku pakad rahe hain aur unku saza de rahe hain. Kisi ku qatl kara de rain, kisi ku sooli par chada de rein, saza-e-maut de rahe hain aur kisi ku jail aur kisi se siff jurmaana le kar chod rahe hain. Yeh saara kaam kar rahe hain aap apne khayal mein.

Yahan par har cheez doosri cheez se alag sonch rahe hain aap. Zaahir hai ke jo ghoda hai woh ghadha nahi hai, jo haathi hai woh bayl nahi, jo jaanwar hai woh pathhar nahi hai, jo pahaad hai woh paani nahi hai, jo paani hai woh hawa nahi hai, jo hawa hai woh paani nahi hai, jo zameen hai woh aasmaan nahi hai, jo aasmaan hai woh zameen nahi hai, jo dost hai woh dushman nahi hai, jo dushman hai woh dost nahi hai, jo fauj hai woh police nahi hai, jo police hai woh fauj nahi hai. Jo chor-dakait hai woh alah log hai. Jo neyk shareef woh muazzaz shahri hai woh alag log hain. Aur har ek ka tashaqqus bhi aapke zahan mein hai ke yeh falaan hai, yeh falaan hai. Aur us mein aap khud bhi hai wahan par baithe hue baadshahat ki kursi pe. Is ku sonch liya aapne. Yeh poora system aapka kab tak rahe ga aapke dimaag mein? Yeh jab rahe ga jab tak aap sonch rahe hain. Jab tak aapke Ilm mein woh istihzaar hai jab tak hai woh poora nizaam aapke dimaag mein. Agar yeh samajh mein aagaya toh "Laa ta'-khuzuhu  sinataun wa laa naum" samajh mein aata hai. Na Allah paak ku oong aati aur na neend aati kyun ki oong aur neend par yeh sab khatam hojaata. Thodi deyr ke waaste aap oong gaye toh poora nizaam aapka darham barham ho jaata, sheikh chilli ki duniya hojaati jis mein kuch bhi nahi hai. Yeh istihzaar bande ku aata jaata hai lekin Allah paak ke paas jaane ka koi masla nahi hai rehne ka hi masla hai - Ilm-e-Huzoori hai unke paas. Haazir hai woh cheez unke paas. Wahan bhool nahi hai, wahan nisyaan nahi hai, wahan naum nahi hai, wahan ghaflat nahi hai, wahan be-tawajjuhi nahi hai. Istihzaar hai ek cheez ka, haasil hai ek cheez ka. Isku Ilm-e-Usooli bhi kehte hain aur Ilm-e-Huzoori bhi kehte hain - kuch istilaahaat hain in mein.

Ab yeh jitni cheezein alag alag sonchi gayeen woh cheezein hai kahan? Woh aapke dimaag mein hai. Toh jin jin cheezon ka aapne farz kiya, soncha, woh cheezein kya aap ka gair hai? Aap hi toh hain sonchne waale woh. Aap hi ki sonch hai aap hi ka nafs hai woh. Jo aap ki sonch hai wohi aap ka nafs hai. Aap ke nafs ka gair nahi hai is mein se kuch bhi. Na ghode ghadhe gair hai, na dariya pahaad gair hai, na shahr gair hai, na zameenein gair hai, na aasamaan gair hai, na dost gair hai aur na dushman gair hai, na fauj gair hai, na adaliya gair hai wagaira wagaira. Aap hi ka nafs hai woh jo in cheezon ku sonch raha hai. Faham ke aitebaar se aap faraz kar rahe hain ke falan falan hai aur falan falan nahi hai. Lekin yeh jo kuch bhi sonch raha hai woh ek hi hai. Sonch ne waala toh ek hi hai. Ab yeh jitni cheezon ka qiyaam hai, jitni ceezein aapke dimaag hai wahan pe kaun hai? Bas aap hai, aapki sifat hai. Warna itne chote se sar mein ghoda kahan se bait sakta, ghadha kahan se bait sakta, arsh woh farsh ka nizaam kahan se sama sakta.

Yeh toh ek samajhne ke waaste Allah paak ne har cheez insaan ke saath jodi hui hai. Poori m'aarifat ka nizaam insaan ke saath juda hua hai. Insaan ku woh sab ceezein dee gayee hai jo na sirf Allah paak ke Asma' woh Sifaat ku pehchan-waati hai, balke unki zaat ku bhi pehchan-waati hai. Sirf Kunh-e-Zaat ku yaani zaa ki haqeeqat ku nahi pehchan-waati. Baqiya zaat tak bhi pahunchane ke liye aadmi mein hain woh cheezein jo kisi aur makhlooq mein nahi hai. Zaat tak pahunchane ka kaam woh insaan ke andar hi Allah paak ne rakha hua hai. Lauh-e-Mahfooz is mein hai, Aql is mein hai, Arwaah is mein hai, aasmaan-zameen is mein hai, dariya-pahaad is mein hai, saare darinde is mein hai, saare charinde is mein hai, saare parinde is mein hai, saare insaan is mein hai, saari khaslatein is mein hai - achi bhi buri bhi. Insaan in sab ke majmue' ka naam hai.

Is tarah se Haq t'ala jalle shanahu wa amma nawaalahu har shay ke 'Aleem hai - "Wa huwa bikulli shay-in 'aleem". Toh saari jo m'aaloomaat hai Allah jalle shanahu ke 'Aleem hone ke wajah se unki zaat ka hissa hai. Unke andar shaamil hai. Unki haqeeqatein haq t'ala ke andar shaamil hai. Kyun ki woh jo m'aloomaat hoti hain un m'aloomaat ka apna kuch bhi nahi hota. M'aloom ka apna kuch bhi nahi hota. Jo cheez aapke ilm mein hai uska apna kuch bhi nahi hota. Maslan gaadi aapke zahan mein hai, us gaadi ke andar jitni cheezon ku soncha jaata hai na un cheezon mein se koi cheez bhi aapke zahan ki gaadi mein kuch bhi nahi hai. Uska steering us ka apna nahi hota, uska engine uska apna nahi hota, us ke paiyye uske apne nahi hote, us ke break us ke apne nahi hote, uski body uski apni nahi hoti - garz koi cheez us ki apni nahi hai. M'aloom ke andar kuch nahi hota. M'aloom "Khaali-'anil-Wujood" hoti hain. M'aloom "Saabit-uz-Zaat, Masloob-ul-Wujood" ku kehte hain. Yaane apne zaat ke aitebaar se saabit aur apne wujood ke aitebaar se manfi (khaali-ul-wujood) jaise aapke ilm mein jo cheez hai woh khaali-ul-wujood hai.

Zaat alag cheez hoti hai, maahiyat alag cheez hai. Haqeeqat-e-Shay ku Zaat kehte hai aur jis cheez se zaat qaayim rehti hai woh Maahiyat kehlaati hai (Maa bihi shay). Zawaat jitni bhi hai (main aur aap, saare insaan aur saari cheezein) yeh Allah paak ke Ilm-e-Mubaarak mein hai aur Wujood se khaali hai. Aur jab wujood se khaali hai toh unhone jis wujood ku apne zahan (used as metaphor) mein paida farmaaya us wujood mein in saari makhlooqaat ku zaahir farmaaya, unke aasaar zaahir farmaaye, un ke khawaas zaahir farmaaye, un ke asraat zaahir farmaaye, un ki shakal, soorat, unki sifat, unke andar paaye jaane waale ajzaa' aur jitni cheezein bhi hai zaahir farmaaye. Toh is mein kya cheez zaahir ho rahi hai? kyun ki jo shaqs hai woh apni zaat se kuch bhi nahi hai, woh hai hi nahi, us ka kuch wujood hi nahi, woh exist hi nahi karta hai. Ab jo wujood nazar aaraha hai woh, jo asraat-e-wujood nazar aarahe hain woh, jo khawaas-e-wujood hain woh, woh sab kahan hai? Makhlooq ke toh nahi ho sakte kyun ke kisi bhi makhlooq ke paas koi cheez zaati nahi hoti. Makhlooq ki zaati toh sirf 'Adami Sifaat hain - Mayyit hai woh, Jaahil hai woh, 'Aajiz hai woh, Muztarr hai woh, andha hai woh, bahra hai woh, goonga hai woh. Insaan ki haqeeqat mein yeh aitebaaraat hai. Hadhrat Sufi saahab farmaaya karte the ke do potliyaan banao aur us mein ek mein apni sifaat ku rakho yaani Khalq ki Sifaat (Maut, Juhl, Iztiraar, Ijz, Summ, Bukm, Umya - yeh hamaari zaati sifaat hai, hamaari haqeeqat hai). Aur doosri potli mein Allah ke sifaat ku rakho yaane Haq ke Sifaat (Hayaat, Ilm, Iraadah, Khuda, Sama'at, Basaarat, Kalaam). Yahan jab aadmi ka zahan jaata hai jis darje se bhi toh wahan pahunch kar usku andaaza hota hai ke jo cheez exist karti hai woh makhlooq nahi hoti. Makhlooq us exist ki hui cheez mein numaayaan (appear) ho rahi hai. Maslan Abdul Moiz appear horaha hai ek cheez mein se, 'Aarif appear ho raha hai ek cheez mein se, Samiuddin appear ho raha hai ek cheez mein se, Nawal appear ho raha hai ek cheez mein se. Aur bilkul sahi hai ke jo 'Aarif hai wo Nawal nahi hai, Jo Nawal hai woh 'Aarif nahi, Jo Samiuddin hai wo Abdul Moiz nahi aur jo Abdul Moiz hai wo Samiuddin nahi hai kyun ki hamari jo zawaat hai (plural of zaat) woh alag alag hai. Agar yeh sab ek hai oh woh 'Aleem kin cheezon ke hai phir? Ek hi cheez ke thode hi 'Aleem hai woh? Woh har shay ke alag alag jaan ne waale hain is wajah se M'aloomaat ka zakheera hai wahan pe. M'aloom mein imtiyaaz ho ta hai - ek m'aloom doosre m'aloom se alag hota hai. Is liye alag alag haisiyat se saari zawaat hain lekin jis zaat mein jo cheez hai woh uski apni nahi hoti.

Wujood toh us ka hai nahi aur yeh jo dhancha nazar aara body ka yeh toh uska hai hi nahi. Yeh dhancha bahut si tarkeebaat se ek ke baad ek hazaaron laakhon tarteebon se filter hote huye is tarah baitha hua hai. Yeh jo structure nazar aara body ka is ka ek safar hai lamba lekin us puray safar ke baawajood uska apna kuch nahi hota. Maraahil-e-Wujood kehte hai is ku aur Maraatib-e-Wujood kehte hain isku aur Maraatib-e-Zuhoor bhi kehte hain is ku. Isi wajah se inka naam mawaaleed rakha jaata hai. Tanazzulaat-e-Sittah ke alawa phir yeh mawaaleed. Aalam-e-Naaoot mein aate hi mawaaleed shuru ho jaate hain. Aaalam-e-Hahoot, Aalam-e-Lahoot, Aalam-e-Jabaroot, Aalam-e-Malakoot uske baad Aalam-e-Nasoot - yeh Tanazzulaat-e-Sitah hain. Haq T'ala Shanahu ki Zaad-e-Ba-Hadd (khaalis usnki jo zaat hai), samajhne ke liye thodi der, unki sifaat se aur asmaa' se khate' taalluq kar ke (yaad rakhein ke asma' woh sifaa se Allah ki zaat alag nahi hoti kabhi lekin samajhne mein alag samjha jaa sakta hai jaise rumaal hai ek usku rang woh rogan se alag kar ke khaali rumaal ku samjha jaa sakta hai) jo khaalis Zaat-e-Ba-Hadd ka concept hai usku Martaba-e-Hahoot kehte hain. Uski Ijamali sifaat ke saath jo usku sonchein ge aap toh usku Martaba-e-Lahoot kehte hain. Us ki tafseeli sifaat ku jab aap sonchein ge (un sifaat ki tafseel hui and un tafeelaat mein us ka zuhoor shuru hua) is ku Martaba-e-Jabaroot kehte hain. 

Jaise hi sifaat ki tafseel shuru hoi hai (Allah T'ala ki zaat apne tafseeli sifaat ke saath) toh wahan Muhammad S.A.W. aa jaayein ge. Barzakh-e-Kubra wahi yaani Muhammad S.A.W. hai. M'aloom-e-Awwal wahi hai. M'aloom-e-A'azam wahi hai. Aur khalq bhi isi liye sab se pehle unke noor ka hua hai. Jab Allah T'ala apni sifaat-e-tafseeli shuru kiye yaani usku pehlana shuru kiye, unku laana shuru kiye saamne toh Huzoor-e-Paak S.A.W. hai sab se pehle wahan pe - Arsh se bhi pehle, Kursi se bhi pehle, Lauh se bhi pehle, Qalam se bhi pehle, Aql se bhi pehle, Aasmaan-o-Zameen se pehle, poori kaayenaat se pehle garz Makhlooq mein sab se pehle. "Wal Awwal". Ek Allah ka "Awwal" hai ek Rasool ka "Awwal" hai. Isis wajah se aap ka naam "Barzakh-e-Kubra" hai. "Khawas is barzakh-e-kubra mein hai, Ism-e-Muhammad ka, Meem-e-Mushaddad ka". 

Is liye Haq-T'ala-Shanahu ke Wujood se hi faizyaab hai saari ki saari makhlooq. Aur Haq-T'ala ke Sifaat se faizyaab hai saari ki saari makhlooq. Aur Haq-T'ala ke Asma' se faizyaab hai saari ki saari makhlooq. Is liye Haq-T'ala hi zaahir hain poori makhlooq se. Aur isi ku Hadhrat Shah Ismail Shaheed R.A. ne farmaaya hai ke makhlooq se jo Allah tabaarak wo t'ala ka zuhoor ho raha hai woh bilkul unke us Wujood se ho raha hai jo unhone apne zahan (used metaphorically) mein M'aloomaat ke liye paida farmaaya hai. Baqiya unka jo apna zaati Wujood hai woh wara-ul-wara hai. Yeh us ke saamne kuch bhi nahi. Yeh Hadhrat Shah Ismail Shaheed R.A. ke bayaan ka khulaasa hai. Yeh ek chote se Wujood ki kaayenaat banayi unhone, us Wujood mein yeh saari ki saari makhlooqaat aur mukawwanaat jitni bhi hai unku us Wujood mein daal diya hai baqiya jo un ka zaati Wujood hai uska toh koi hisaab hai na kitaab hai. Wahm-e-Gumaan se baala tar. Khayal-wo-Fikr se baala tar. T'aqqul-wo-Tafahhum se baala tar. "Jo samajh mein aagaya woh khuda kyun kar huwa". Is liye yeh kehte hain ke makhlooqaat ka jo zuhoor hai, makhlooqaat se Haq-T'ala hi ke Asma' wo Sifaat ka zuhoor hai. Jab unke hi Asma' wo Sifaat ka zuhoor hai toh aasaani ke liye unka hi zuhoor hai kehte hain. Aur unke Asma' wo Sifaat ka zuhoor asal mein unka hi zuhoor hai. Aisa kehke waisa keh sakte aur waisa kehke aisa keh sakte. Baat ek hi hai. Kyun ki aur kaun zaahir hai? koi bhi zaahir nahi hai. Zaahir ho hi nahi sakte. Zaahir hone ki khud se salaahiyat hai hi nahi makhlooq mein. Jab us ka apna wujood hi nahi hai toh woh kahan se khud se zaahir ho sakta hai. Jaise aap ke dimaag mein jo ghoda aapne soncha hua hai woh baahr aane ki salaahiyat kahan se rakh sakta hai. Is liye Sheikh-ul-Akbar Hadhrat Muhiyuddin Ibn Arabi R.A. ne farmaaya hai ke "Al-A'ayaanu Thabitatu maa Shammat raa Ihatal Wujood" matlab A'aayan-e-Thabitah ne Wujood ki boo bhi nahi soonghi. A'ayaan-e-Thabitah matlab ham sab (poori kaayenaat). Arsh-wo-farsh, aasmaan-wo-zameen, chand-wo-sooraj, kehkashayein, aag, hawa, mitti, paani, aur in se murakkab jo cheezein hoti hain woh in sab ku A'ayaan-e-Thabitah kehte hain. A'ayaan-e-Thabitah ka asal tarjuma yeh hai ke "A'ayaan" jo hai woh "'Ain" ki jama (plural) hai aur "'Ain" ke maane "Zawaat" (zaat ki jama). Thabitah maane "saabit".  Toh A'ayaan-eThabitah ka matlab hua woh zawaat jo Allah paak ke Ilm-e-Mubaarak mein saabit hain. In ke baare mein Hadhrat Ibn Arabi R.A. ne farmaaya hai ke "Al-A'ayaanu Thabitatu maa Shammat raa Ihatal Wujood" (A'aayan-e-Thabitah ne Wujood ki boo bhi nahi soonghi). Wujood se mausoof hona toh door ki baat hai, Wujood ki boo bhi nahi lagti. 

Aur itni saari taqreer jo hai na woh sirf ek lafz mein bhi hai aur yeh sab Qur'an mein hai, nikaal na nahi aata har ek ku. Qur'an mein Allah paak ne farmaaya ke "Allahu Noorus-Samaawaati wal-Ardh" (Surah Noor). Khula aur sareeh hai. Muhkam aayat hai aur koi gadbad nahi hai yahan pe. Noor ki kya taareef hai? Noor kise kehte hain? Noor ki taareef hai "Zaahir li 'ainihee, Muzhir li gairihee" matlab "Khud zaahir ho kar apne us noor mein dusre ku zaahir karna". Noor ki taareef hi yeh hai. Aur yeh taareef Soofiyah ke paas hai aisa nahi hai yeh taareef toh sab ke paas hai. Aasmaan wo Zameen ka noor Allah hain toh jab tak woh zaahir na ho toh dusra kaise zaahir hoga us mein. Allah paak ka noor zaahir ho kar unki M'aloomaat ku zaahir kar raha hai. Zaahir li 'anihee, muzhir li gairihee. Is liye Allah tabaarak wo t'ala apni makhlooqaat se khud zuhoor farma rahe hain. Aur is ki wajah se makhlooq jo hai na woh khuda nahi banti. Us mein uloohiyat nahi aati. Koi makhlooq agar yeh kahe main hu hi nahi woh hi hai lihaaza main khuda hu aisa nahi hota, yeh galat hai. "Tu" jis ku kehte hain woh khuda hota hi nahi. Khuda toh "Ana" hota hai "Anta" thode hi hota. Teri jo zaat hai, tu jo zaahir ho raha hai woh zaat toh khuda nahi hoti balke woh Allah paak ke m'aloomaat mein se ek m'aloom hai. Tu toh muhtaajgiyon ka ek majmua hai. Tu Khuda kaise ho sakta hai. Koi makhlooq Khuda nahi ho sakti. Allah tabaarak wo t'ala ke Asma' wo Sifaat se soorat leti hai makhlooq. Jis soorat mein jo makhlooq Allah paak ke Ilm mein hai us soorat ka shape us mein aa jaata hai. Un asma' wo sifaat ke zariye se woh soorat apna shape le leti hai jiski woh haqeeqat hai.

Makhlooq bas samjhi jaane waali cheez hai. Abdul Moiz samjhi jaane waali cheez hai, Aarif samjhi jaane waali cheez hai, Samiuddin samjhi jaane waali cheez hai - Main aur aap samjhe jaane waale ashiya hai. Is liye kehte hain "Al Khalqu M'aqoolun" - Khalq ka t'alluq aql se hai bas. Hadhrat Muhiyuddin Ibn Arabi R.A. farmaate hain ke "Al-Khalqu M'aqoolun Wal-Haqqu mehsoosun". Kyun ki aap aur hum jo hain jis appearance ke saath hain woh toh sirf gosht hai aur aap toh gosht ka naam nahi hain. Yeh haddiyaan hain, yeh baal hain, yeh charbi hai, is mein thoda shakkar hai, thoda namak hai, thoda sodium hai, thoda yeh aur thoda woh - garz kain cheezon ka majmua hai. Aap toh nahi hote yeh jo baithe huwe hain balke us ke andar se aap ku samjha jaa raha hai. Is liye har makhlooq jo hoti hai woh samajhne ki cheez hoti hai, mafhoomaat hoti hai. Aur jitna tod phod hota hai woh us shaqsiyat ka nahi hota balke woh shaqsiyat jis mawaad (maadde) mein zaahir ho rahi hai us maadde ka tod phod hota hai. Aur maadde ka tod phod toh shuru se hote aa raha hai bahut door se. Matti ka tod phod huwa, paani ka tod phod huwa, aag ka tod phod huwa, hawa ka tod phod huwa aur hum bane us se. Yeh tod phod toh chalte rehta idhar se udhar udhar se idhar. Amwaaj hai yeh. Samandar ki maujein hain yeh. Bahr-e-Wujood ke amwaaj hai yeh. In maujon ke andar talaatun jaata hai aur is talaatun se kabhi basaait hain, kabhi anaasir hain, kabhi mawaaleed hain, kabhi murakkabaat hain, kabhi mufradaad hain wagaira wagaira garz amwaaj hain yeh.

Allah tabaarak wo t'ala makhlooqaat ke zariye se zuhoor farmaa rahe hain. Is waaste ke Huwal Awwalu wal Aakhiru waz Zaahiru wal Baatin. Wahi zaahir hai. Wahi Noor hai. Kyun? Is waaste ke jab tak woh zaahir na ho us waqt tak koi aur zaahir hone ka sawaal hi nahi paida hota. Woh zaahir hokar hi apni m'aloomaat ka muzhir hain. Zaahiru li nafsihee wa yuzhiru li gairihee - Khud se zaahir ho kar dusre ku zaahir karna. Is liye poori kaayenaat jo hai woh ek hi hai aur poori kaayenaat jo hai woh ek hi jagah par hai aur poori kaayenaat jo hai woh Allah paak ke m'aloomaat hain asal mein aur m'aloomaat mein Haq t'ala shanahu ke (asma' woh sifaat ke) asaraat hain. Allah ke asaraat hain. Asar jo hai woh nishaanaat ku kehte hain is liye saare 'aalam ku 'Aasaarullah kaha jaata hai aur kisi khaas sifat ke zuhoor ku us sifat ka zuhoor kaha jaata hai. Saare ke saare 'aasaarullah hain, nishaaniyaan hain. Isi wajah se is ka naam 'Aalam bhi hai. 'Aalam ke maane aate hain pehchaan ki jagah.

Saara 'aalam jo hai woh pehchaan ke liye hai. Kiski pehchaan ke liye hai? Allah paak ki. Is liye woh Rabb-ul-'Aalameen hai. Isi liye yeh poori ki poori taqreer ek lafz "Rabb-ul-'Aalameen" mein aajati. Allah tabaarak wo t'ala saare 'aalamon ka rabb hai, jitne bhi 'aalameen hai poori kaayenaat mein us sab ka Rabb hai. Jo Rabb hoga wahi toh khada kare ga kisi cheez ku - us ku wujood dena hai toh us ku wujood diya hua hai, us ku qaayim rakh na hai toh us ku qaayim rakha hua hai, us ke khawaas ku zaahir karna hai toh us ke khawaas ku zaahir kiya hua hai, us ke asaraat zaahir karna hai toh us ke asaraat zaahir kiya hua hai, us ki zarooratein poori karna hai toh us ki zarooratein poori kar raha hai wagaira wagaira. Is mein se koi ek cheez thode hi hai ke yeh ruboobiyat ka hissa hai aur yeh nahi hai. Yeh ruboobiyat hai khadi hui. Yeh 'aalam jo hain wo beshumaar hote hai. Sirf ek aadmi mein beshumaar 'aalam hote hain - aankh ka ek 'aalam hai, kaan ka ek 'aalam hai, zubaan ka ek 'aalam hai. Aakhein do hi hai kya duniya mein - poori duniya mein insaanon ke paas, jaanwaron ke paas, machharon ke paas, haathiyon ke paas, bailon ke paas, ardh woh zameen ki makhlooq ke paas, jinnat ke paas, shayaateen ke paas, farishton ke paas garz jis ke paas mein bhi aankh hai Allah t'ala us ka Rabb hai. 'Aalam-e-aankh ka woh Rabb hai. Sab ku dikha raha hai - kisi ku do diya, kisi ku chaar diya, kisi ku ek diya. Ek hi khazaane se faizaan hota hai jaise bulbs beshumaar hain lekin is ka powe plant jo hai woh ek hi jagah par rakha hua hai. Kyun ke Allah paak asal mein Baseer hain toh Baseeriyat zaahir ho rahi hai bas aur kuch bhi nahi hai. Ham dekhte nahi hai dikhaye jaate hain. Ham hote kaun hai dekhne waale, ham hote kaun bolne waale, ham hote kaun sun ne waale. Jo dekhne waali zaat hai yaane Allah paak ki wahi dekhti hai. Ham ku sirf beech mein rakhe ke tum bhi dekh rahe ho dekho katputli ki tarah. Kyun ke wujood ke asaraat daale gaye toh Aasaar-e-Wujood ku samajhti hai makhlooq, kasab karti hai uska, us ku bhi aisa samajh mein aata ke mein dekh raha hu, us ku bhi aisa dikhta ke main sun raha hu, ke main bol raha hu shayad wagaira wagaira. Yeh mazmoon jab khulta hai toh isi ku Tauheed-e-Wujoodi ka hissa kehte hain. Wahdatul Wujood ke hisse mein se hai yeh taqreer poori.