​Ahl al-Bayt (A.S.), Allah’s Viceregents

​Ahl al-Bayt (A.S.), Allah’s Viceregents

Allama Husayn Ansariyan

Allah’s attributes are not merely verbal; rather; they are objective and having external realization. The first attributes that manifested themselves from the invisible God at His will are four according to a narration, and seven according to another, which can somehow refer to the same name. The first attributes are the Ever-living, the All-knowing, the All-Powerful, and the Speaker.

Each of these attributes has a domain and property for itself and there is a longing in them for manifestation. Since ‘Allah’ is comprehensive of all attributes, it generally holds other Attributes and does not allow an Attribute to emerge alone.

The Universe’s Need for Allah’s Vicegerent

Each part of the universe that was materialized with Allah’s Most Excellent Names is governed by that Attribute. It is so necessary beyond doubt that someone comes into existence to be a full manifestation of Allah’s Chief Name and create a balance among the concrete Names of Allah so that they will not interfere with each other.

In other words, the universe is in need of a perfect man who is the manifestation of all Most Excellent Names as well as the Chief Name so as to be able to administer all the affairs as Allah’s vicegerent with His permission. Even angels who are abstract beings and each of them is assigned with a special duty –

And there is none of us but has an assigned place (37:164) –

are in need of Allah’s vicegerent (khalifat allah) so as to control them in their affairs and to teach them what is necessary.

To sum it up, based on Quranic verses and narrations, the universe is in need of khalifat allah even if no human beings had been created. The first human being of our kind, Adam, was also in need of khalifat allah so that his affairs would be administered justly. Hence he himself was khalifat allah in order for that position to be a link between him and Allah.

Based on this imperative need, Allah chose a vicegerent for Himself and made him rule over universe: I am going to place in the earth a khalifah – Vicegerent- (2:30)

This khalifah would rule the highest stages of the universe. Although the earth is the lowliest of the low, potentially this position is the highest in terms of ranks on the earth. This most passive element is the only element, which can collect within itself all Attributes of Allah’s and become the most active element of universe thanks to its mere passiveness.

And He taught Adam all the names (2:31)

Features of Allah’s Vicegerent

Since a khalifah knows all the Names, he can be a teacher for all creatures. Since Allah has made khalifah teacher of angels, He has made him teacher of all other creatures too.

And He taught Adam all the names and then presented them to the angels; then He said: Tell me the names of those if you are right. They said: glory be to thee! We have no knowledge but that which thou has taught us; surely thou art the knowing, the wise. He said: O Adam! Inform them of their names. Then when, he had informed them of their names, He said: Did I say to you that I surely know what is ghaib (unseen) in the heavens and the earth and (that) I Know what you manifest and what you hide. (2:31-33)

A khalifah due to his knowledge and understanding of Allah’s Most Excellent Names objectively and subjectively lies at the core of the universe. He must lie in the center of it to be able to teach to the angels, administer them in relation to their affairs and urge them to do special missions. In other words, a khalifah must be perfect in terms of knowledge and capacity and superior in terms of infallibility and justice so as to be able to distinguish between the objective beautiful Names of Allah and other creatures.

A khalifah is a person who has gone through the lowest stages of existence up to its highest ones.

A khalifah is a person in whom the knowledge of the Book and the Preserved Tablet (al-Lawh al-Mahfudh) has been internalized. He is one who is benevolent and has acquired such virtues as generosity, contentment, chastity and courage, and has become the manifestation of Allah’s Most Excellent Names.

A khalifah is one who emerges at any time with one of Allah’s Names, which is proper to that time, making that Name rule. It is at this station that he is absorbed in Allah and takes the course toward Him. After receiving the baptism of Allah, he will reach a position where he can do extraordinary works with the permission of Allah. Then his heart becomes Allah’s Throne and finds Allah sitting on it: The All-Compassionate sat himself upon the throne. (20:5)

Merits of Allah’s Vicegerent In a sacred Hadith (Words of Almighty Allah), we read : I am not contained in heaven or the earth; but I am contained in the heart of my believing servant.107

It is a believer’s heart that can undertake the vicegerency of Allah’s Most Excellent Names by which Allah rules over the universe. Referring to the creation of the Holy Prophet, another sacred Hadith reads : Were it not for your sake, I would not have created the universe.108

Ahl al-Bayt(A.S.), Allah’s Most Perfect Vicegerents

Allah’s true vicegerent is the Holy Prophet, for he is the first being to have been created, the most perfect manifestation of Allah’s Attributes and a collection of truth and Allah’s light : The first thing Allah created was my light.109

Narrations say that the light of the Holy Prophet was created many thousand years before the creation of the universe. About the light of Imam Ali (a.s), it has been said that he was together with the Holy Prophet in the invisible World. One of these lights became Prophet and the other became Imam. In this connection, the Holy Prophet says : Ali and I were created from the same light.110

Imam Ali (a.s.) who is Allah’s intimate friend is the heart of Allah’s Messenger as he shares with him everything except Prophethood. The Holy Prophet (S) says : Adam and others are under my banner on the Judgment Day. When Allah judges among His servants, Amir al-Mu’minin (i.e. Imam Ali) will hold the banner.111

Therefore; if the mission of all the Prophets led to the mission of the Holy Prophet, the Imamate of all prophets is based on the Imamate of Imam Ali (a.s.) who was inwardly present with all prophets and outwardly with the Holy Prophet (s.a.w.). Hence, the Imamate of Allah’s Messenger is united with the Imamate of Ali.

True vicegerents; Means of Grace

Any station that is attained by a person must be through the Ahl al- Bayt. In this relation, the Holy Quran says : And seek means of nearness to Him. (5:35)

We are advised to “hold fast to Allah’s cord.” Ahl al-Bayt have been reported as saying : We are the firm cord of Allah.3

It is a requirement to follow the Imamate of Ali (a.s.) and the Holy Imams (a.s.). in order to receive the Divine Grace – whether it is knowledge or daily food. The Holy Prophet says : I am the city of knowledge and Ali is its gate. Whoever wishes to enter the city and seek its wisdom must first come to the gate.

Aban ibn Taghlib, a trustworthy narrator, says : I asked Imam al-Sadiq (a.s.), “What for has Allah set the Shiites free from Hellfire?” The Imam answered, “On account of their acceptance of Ali’s Imamate.”112

Imam al-Ridha (a.s) is reported as saying in the famous narration of Salsalat al-Dhahab (Golden Chain), (Almighty Allah says) There is no god but Allah is my fortress. Whoever enters it will be safe from punishment.

Imam al-Ridha (a.s) adds, Accepting my Imamate is the requirement for entering the fortress.113

Therefore, prophethood of Allah’s Messenger and Imamate of Imam Ali (a.s.) and the Infallible Imams are the indisputable requirements for monotheism. It is for this reason that it has been said that task of one is the task of the other two.

Allah has professed His unity, Prophethood and Imamate : Allah bears witness that there is no god but He… (3:18)

…and Allah knows that you are most surely His Apostle … (63:1)

Only Allah is your Wali and His Apostle and those who believe, those who keep up prayer and pay the poor-rate while they bow. (5:55)

Ahl al-Bayt are truly a means of Divine Grace and if it were it not for their sake, no one would be blessed with that Grace. Since they are near to Allah and are at the station of certainty, whoever wishes to reach this station must resort to them: Allah started with you and will end with you and to you is the return of the people.114

The light of Ahl al-Bayt is such that even the angels who are abstract cannot bear their light, so, they fall in prostration when they seeing their light, thinking of it as Allah’s Light. It has been narrated that when Allah’s Messenger, accompanied by (Archangel) Gabriel at the Ascension Night reached the third heaven, the angels ran away first and then started falling in prostration, saying : Glory and Holiness be to our Lord; Lord of angels and the Spirit. How close this light to the light of our Lord is.115

At any rate, Allah’s vicegerency among people is a features of the Ahl al-Bayt. According to a narration, Imam al-Ridha (a.s.) has been reported to say: The Imams are Allah’s vicegerents on the earth.116

In al-Ziyarah al-Jamiah al-Kabirah, Imam al-Hadi (a.s) says : He strengthened you with His omnipotence, equipped you with His guidance, distinguished you with His clear Proofs, glorified you with His Light, confirmed you with His Holy spirit, and chose you to represent Him on His earth.

Ali ibn Hassan says: Imam al-Ridha (a.s.) was asked about the Ziyarah of Imam al-Kadhim (a.s). He answered: Perform prayer near mosques and say, “Peace be upon the favorites of Allah and the chosen ones. Peace be upon the trustees of Allah and the beloved ones. Peace be upon the supporters of Allah and His representatives.”117

About khalifah, Amir al-Muminin (a.s.) says : On the Judgment Day, Allah’s vicegerent will be called, “Where is Allah’s representative on His earth.”118

In Dua Arafah, Imam Zayn al-Abidin (a.s.) describes the Ahl al-Bayt as Allah’s representatives on the earth : …and Your vicegerents on Your lands.119


107. Awali al-La’ali: 7/4, H. 7

108. Ta’wil al-Ayat al-Zahirah: 430

109. Awali al-La’ali: 99/4, T 140

110. Al-Amali by Shaykh al-Saduq: 236

111. al-Manaqib: 23/2

112. Safinat al-Bihar: 553/1.

113. Uyun Akhbar al-Ridha: 135/2, H. 4

114. Uyun Akhbar al-Ridha: 272/2, H. 1

115. Ilal al-Shara’i: 312/2, Ch. 1, H. 1

116. Al-Kafi: 193/1, H. 1

117. Al-Amali by Shaykh al-Tusi: 63, H. 92

118. Uyun Akhbar al-Ridha: 271/2

119. Al-Sahifah al-Sajjadiyyah, Prayer: 47.


​Does the Qur’an encourage wife beating?

Does the Qur’an encourage wife beating?

The verse says:

“Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, [first] admonish them, and [then] leave them alone in the sleeping-places and [finally] beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great”. [an-Nisa, 4:34]

What did the Prophet [ ﷺ ] and his Ahl al-Bayt [ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ] teach us in this regard?

ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ : ﺇﻧﻲ ﺃﺗﻌﺠﺐ ﻣﻤﻦ ﻳﻀﺮﺏ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻮ ﺑﺎﻟﻀﺮﺏ ﺃﻭﻟﻰ ﻣﻨﻬﺎ، ﻻ ﺗﻀﺮﺑﻮﺍ ﻧﺴﺎﺀﻛﻢ ﺑﺎﻟﺨﺸﺐ ﻓﺈﻥ ﻓﻴﻪ ﺍﻟﻘﺼﺎﺹ، ﻭﻟﻜﻦ ﺍﺿﺮﺑﻮﻫﻦ ﺑﺎﻟﺠﻮﻉ ﻭﺍﻟﻌﺮﻯ ﺣﺘﻰ ﺗﺮﻳﺤﻮﺍ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻻﺧﺮﺓ

The Holy Prophet said: “I am amazed at the one who beats his wife while he is more deserving to be struck himself; do not strike your wives with canes, because there is legislative retaliation [Qisas] for that. Rather, chastise them with hunger and nakedness (ie. not providing them new clothing). Thus you shall gain felicity/

pleasure in this world and the next. [Mustadrak al-Wasa’il, Volume 14, Page 250]

In another Hadith we see:

ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﯽ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺍٓﻟﻪ : “ ﺧﻴﺮﻛﻢ ﺧﻴﺮﻛﻢ ﻷﻫﻠﻪ ﻭﺃﻧﺎ ﺧﻴﺮﻛﻢ ﻷﻫﻠﻲ

The Messenger of Allah [ ﷺ ] said: “The best of you is he who is best to his wife, and I am the best of you to my wives”.

[Man La Yahduruh al-Faqih, Hadith Number: 4908 also found in Sunan ibn Majah, Hadith Number: 2053 (The Sanad is Hasan) and Jami’ at-Tirmidhi, Hadith Number: 4269 (The Sanad is Sahih)]

ﻭَ ﺍﻫْﺠُﺮُﻭﻫُﻦَّ ﻓِﻲ ﺍﻟْﻤَﻀﺎﺟِﻊِ ‏) ﺭﻭﻯ ﻋﻦ ﺍﺑﻰ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ : ﻳﺤﻮﻝ ﻇﻬﺮﻩ ﺇﻟﻴﻬﺎ ﻭ ﺍﺿﺮﺑﻮﻫﻦ ﻭ ﺭﻭﻯ ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺄﻧﻪ ﺍﻟﻀﺮﺏ ﺑﺎﻟﺴﻮﺍﻙ )

“And forsake them in the bed”(4:34), Imam al-Baqir [ ﻉ ] said: He should turn his back to her, “And Beat them” (4:34), Imam al-Baqir [ ﻉ ]: Hitting her with a miswaak. [Tafsir Majma’ al-Bayan, Volume 3, Page 80]

The Hadith of the Ahl al-Sunnah say:

The Messenger of Allah [ ﷺ ] said: “Chastise them in a way that leaves no mark (i.e. not severe). Their rights upon you are that you should provide them with food and clothing in a fitting manner.”

[Sahih Muslim, Hadith Number: 2137]

ﺟﺎﺀﺕ ﺇﻣﺮﺃﺓ ﺇﻟﯽ ﺍﻟﻨﺒﻲ ﺻﻠﯽ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﺴﺘﻌﺪﻱ ﻋﻠﯽ ﺯﻭﺟﻬﺎ ﺃﻧﻪ ﻟﻄﻤﻬﺎ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﯽ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻘﺼﺎﺹ ﻓﺄﻧﺰﻝ ﺍﻟﻠﻪ ﺍﻟﺮﺟﺎﻝ ﻗﻮﺍﻣﻮﻥ ﻋﻠﯽ ﺍﻟﻨﺸﺎﺀ ﺍﻻٓﻳﺔ ﻓﺮﺟﻌﺖ ﺑﻐﻴﺮ ﻗﺼﺎﺹ

Ibn Abi Hatim has narrated through Ash‘ath ibn ‘Abdi al-Malik from al-Hasan that he said: ‘‘A woman came to the Prophet ( ﷺ ) complaining against her husband that he had slapped her. The Messenger of Allah ( ﷺ ) said: ‘Retribution.’ Then Allah sent down the verse, “Men are the maintainers of women …”; so the woman returned without retribution.’’ [Tafsir Dur al-Manthur, Volume 2, Page 151]

Narrated Salim:

Ibn `Umar said, “The Prophet ( ﷺ ) forbade beating on the face.”

[Sahih al-Bukhari, Hadith Number: 449]

” ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ” ﺇﺫﺍ ﺿﺮﺏ ﺃﺣﺪﻛﻢ ﻓﻠﻴﺘﻖ ﺍﻟﻮﺟە

The Prophet ( ﷺ ) said: When one of you inflicts a beating, he should avoid striking the face.

[Sunan Abi Dawud, Hadith Number: 4478, Graded Sahih]

So from the Hadith we see that a Muslim is not allowed to strike his wife, nor cause pain, nor hit the face, nor leave a mark with their beating. The beating is only symbolical and the objective is to have leave a psychological impact, not to cause physical pain; which is why a miswaak is to be used to acheive this goal. Tell me how you can hurt someone if you are not hitting the face, not causing pain, not leaving a mark and the tool used is only a miswaak? Instead, we are told to be the best towards our wives (and there are many verses and Hadith in support of this). This is one example of how people who do not understand the Qur’an interpret it for their own goals and evil agendas. As for those who say that this is oppression, we must see that this is talking about disobedient women who are not obedient to their husband. And even with their disobedience first we have to warn them, then forsake them in bed and then last stage is to hit. And we have already outlined the rules that accompany this. This hitting is only symbolical so that the women may know that if she does not stop her ways then the next step is divorce. If we look at this verse without the Hadith, then it can be used to severely hit women, is that better or this explanation that has been made regarding this issue. Indeed, those people are misguided who take their own meanings from the verses, and it is necessary for us to correct them.

Writer : Syed Ali Asdaq Naqvi

Via : https://m.facebook.com/SyedAliAsdaqNaqvi?fref=nf&refid=18&__tn__=C-R

ﻭﺁﺧﺮ ﺩﻋﻮٰﻫﻢ ﺃﻥ ﺍﻟﺤﻤﺪﻟﻠﻪ ﺭﺏ ﺍﻟﻌٰﻠﻤﻴﻦ 

” ﺍﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﻟﻠﻪ ﺍﻟﻌﻘﻞ ” ﮐﺎ ﻣﺮﺍﺩ ﮐﯿﺎ ﻫﮯ؟

ﺍﯾﮏ ﻣﺨﺘﺼﺮ

ﻋﻘﻞ، ‏( ﺷﺎﯾﺪ ﻓﻠﺴﻔﻪ ﮐﯽ ﺍﺻﻄﻼﺡ ﻣﯿﮟ ﺑﮭﯽ ﻭﻫﯽ ﻫﮯ ﺟﻮ ﺷﺮﻋﯽ ﺍﺻﻄﻼﺡ ﻣﯿﮟ ﻫﮯ ، ﯾﻌﻨﯽ ﻣﻼ ﺋﮑﻪ ﻭ ﻓﺮﺷﺘﻪ ‏) ﺍﯾﮏ ﺟﻮ ﻫﺮ ﻫﮯ ﺟﻮ ﺫﺍﺗﯽ ﻃﻮﺭ ﭘﺮ ﺑﮭﯽ ﻣﺠﺮﺩ ﻫﮯ ﺍﻭﺭ ﻓﻌﻼ ﺑﮭﯽ ، ﯾﻌﻨﯽ ﻧﻪ ﺧﻮﺩ ﻣﺎﺩﯼ ﻭ ﺟﺴﻤﺎﻧﯽ ﻫﮯ ﺍﻭﺭ ﻧﻪ ﮐﺴﯽ ﮐﺎﻡ ﮐﻮ ﺍﻧﺠﺎﻡ ﺩﯾﻨﮯ ﮐﮯ ﻟﺌﮯ ﻣﺤﺘﺎﺝ ﻫﮯ ﺍﺱ ﺻﻮﺭﺕ ﻣﯿﮟ ﮐﻪ ﮐﺴﯽ ﺑﺪﻥ ﯾﺎ ﺟﺴﻢ ﺳﮯ ﻣﺮ ﺗﺒﻂ ﻫﻮـ ﻟﯿﮑﻦ ﺍﺱ ﻣﺠﺮﺩ ﺗﺎﻡ ﮐﯽ ﻣﺨﻠﻮﻕ ﮐﻮ ﺍﻧﺴﺎﻥ ﮐﯽ ﻋﻘﻞ ﺳﮯ ﻣﻐﺎﻟﻄﻪ ﻧﻬﯿﮟ ﮐﺮ ﻧﺎ ﭼﺎﻫﺌﮯ ﺟﻮ ﻧﻔﺲ ﮐﯽ ﺍﯾﮏ ﻗﻮﺕ ﻫﮯ ﺍﻭﺭ ﺍﻧﺴﺎﻥ ﺍﺱ ﮐﮯ ﺫﺭﯾﻌﻪ ﻏﻮﺭ ﻭﻓﮑﺮ ﮐﺮﺗﺎ ﻫﮯ ـ ﺍﮔﺮ ﭼﻪ ﺍﻧﺴﺎﻥ ﮐﺎ ﻧﻔﺲ ﺗﻌﻘﻞ ‏( ﮐﻠﯽ ﺍﺩﺭﺍﮎ ‏) ﮐﮯ ﻣﻘﺎﻡ ﭘﺮ، ﻣﺠﺮﺩ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻭﺭ ﻋﺎﻟﻢ ﻋﻘﻞ ﺳﮯ ﺭﺍﺑﻄﻪ ﺑﺮ ﻗﺮﺍﺭ ﺭﮐﮫ ﮐﮯ ﺍﭘﻨﯽ ﻭﺟﻮﺩﯼ ﻇﺮ ﻓﯿﺖ ﮐﮯ ﺗﻨﺎﺳﺐ ﺳﮯ ﺍﺱ ﻋﺎﻟﻢ ﺳﮯ ﺍﮐﺘﺴﺎﺏ ﮐﺮ ﺗﺎ ﻫﮯ –

ﻧﻈﺎﻡ ﺧﻠﻘﺖ ﻣﯿﮟ ” ﻋﺎﻟﻢ ﻋﻘﻮﻝ ” ﮐﮯ ﻧﺎﻡ ﭘﺮ ﺍﯾﮏ ﻋﺎﻟﻢ ﻫﮯ ﺍﻭﺭ ﯾﻪ ﻋﺎﻟﻢ ﺍﺩﻧﯽ ﺩﺭﺟﻪ ﮐﮯ ﻋﺎﻟﻢ ﮐﯽ ﺍﯾﺠﺎﺩ ﮐﺎ ﺳﺒﺐ ﻫﮯـ ﺳﺐ ﺳﮯ ﺑﺮﺗﺮ ﻋﻘﻠﯽ ﻣﺨﻠﻮﻕ ﻭﻫﯽ ” ﻋﻘﻞ ﺍﻭﻝ ” ﯾﺎ ” ﺍﻭﻟﯿﻦ ﺻﺎﺩﺭ ” ﻫﮯ ﺟﻮ ﻭﺍﺣﺪ ﺍﻭﺭ ﺑﺎﻟﻔﻌﻞ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﻭﺟﻮﺩ ﻣﺎﺩﻩ، ﻣﺪﺕ ﺍﻭﺭ ﺍﺳﺘﻌﺪﺍﺩ ﭘﺮ ﻣﻮﻗﻮﻑ ﻧﻬﯿﮟ ﻫﮯ ﺍﻭﺭ ﺍﯾﺠﺎﺩ ﻭ ﺗﺎﺛﯿﺮ ﻣﯿﮟ ﺧﺪﺍ ﻭﻧﺪ ﻣﺘﻌﺎﻝ ﮐﯽ ﺫﺍﺕ ﮐﮯ ﻋﻼﻭﻩ ﮐﺴﯽ ﮐﯽ ﻣﺤﺘﺎﺝ ﻧﻬﯿﮟ ﻫﮯ ـ ﻋﻘﻞ ﺍﻭﻝ ﻣﯿﮟ ﺣﻖ ﺗﻌﺎﻟﯽ ﮐﮯ ﺗﻤﺎﻡ ﮐﻤﺎﻻﺕ ﻇﻬﻮﺭ ﭘﯿﺪﺍ ﮐﺮ ﭼﮑﮯ ﻫﯿﮟ ـ ﯾﻪ ﻣﺨﻠﻮﻕ، ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﮐﯽ ﻣﮑﻤﻞ ﺗﺮﯾﻦ ﻣﺨﻠﻮﻕ ﻫﮯ ﺍﻭﺭ ﻣﻤﮑﻨﺎﺕ ﻣﯿﮟ ﺳﺐ ﺳﮯ ﺷﺮﯾﻒ ﺗﺮ ، ﮐﺎﻣﻞ ﺗﺮ، ﺑﺴﯿﻂ ﺗﺮﺍﻭﺭ ﻗﻮﯼ ﺗﺮ ﻫﮯ ﻟﯿﮑﻦ ﺍﺳﯽ ﺣﺎﻟﺖ ﻣﯿﮟ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﮐﯽ ﻧﺴﺒﺖ ﻋﯿﻦ ﻣﺤﺘﺎﺝ ﻭ ﻭﺍﺑﺴﺘﻪ ﺍﯾﮏ ﻣﺨﻠﻮﻕ ﻫﮯـ

ﻋﻠﺖ ﻭ ﻣﻌﻠﻮﻝ ﮐﯽ ﺗﻐﯿﯿﺮ ﮐﯽ ﺑﻨﺎﺀ ﭘﺮ ، ﻋﻠﯿﺖ ﮐﯽ ﺑﺤﺚ ‏( ﻓﻠﺴﻔﻪ ﻣﯿﮟ ‏) ﻣﯿﮟ ، ﻣﻌﻠﻮﻝ، ﻋﻠﺖ ﮐﺎ ﺟﻠﻮﻩ، ﻇﻬﻮﺭ ﺍﻭﺭ ﺗﺠﻠﯽ ﻫﻮ ﺗﺎ ﻫﮯـ ﺍﻭﺭ ﺣﻘﯿﻘﺖ ﻣﯿﮟ ﻣﻌﻠﻮﻝ ﺍﭘﻨﯽ ﻋﻠﺖ ﮐﺎ ﺍﺩﻧﯽ ﻣﺮ ﺣﻠﻪ ﺷﻤﺎﺭ ﻫﻮ ﺗﺎ ﻫﮯ ـ ﻣﺬﮐﻮﺭﻩ ﺍﺻﻮﻝ ﮐﮯ ﻣﻄﺎﺑﻖ ، ﺟﺲ ﻗﺪﺭ ﻋﻠﺖ ﻋﺎﻟﯽ ﺍﻭﺭ ﺍﺷﺮﻑ ﻫﻮ ﻣﻌﻠﻮﻝ ﮐﺎ ﻭﺟﻮﺩ ﺑﮭﯽ ﻋﺎﻟﯽ ﺗﺮ ﺍﻭﺭ ﺷﺮﯾﻒ ﺗﺮ ﻫﻮ ﮔﺎ ﺍﻭﺭ ﺑﺮﺗﺮﯾﻦ ﻋﻠﺖ ﮐﺎ ﺑﺮ ﺗﺮﯾﻦ ﻣﻌﻠﻮﻝ ﻫﻮ ﮔﺎ ﺍﺱ ﻟﺤﺎﻅ ﺳﮯ ﺣﺼﺮﺕ ﺣﻖ ﮐﺎ ﺳﺐ ﺳﮯ ﭘﻬﻼ ﻣﻌﻠﻮﻝ، ﻋﻘﻞ ﺍﻭﻝ ﻫﮯ ﮐﻪ ﺣﻖ ﺗﻌﺎﻟﯽ ﮐﮯ ﺗﻤﺎﻡ ﮐﻤﺎﻻﺕ ﺍﺱ ﺳﮯ ﻇﺎﻫﺮ ﮬﻮ ﮐﺮ ﭼﮑﮯ ﻫﯿﮟ –

ﭘﯿﻐﻤﺒﺮ ﺍﺳﻼﻡ ‏( ﺹ ‏) ﺍﻭﺭ ﺍﺋﻤﻪ ﻣﻌﺼﻮ ﻣﯿﻦ ﻋﻠﯿﻬﻢ ﺍﻟﺴﻼﻡ ﺳﮯ ﻧﻘﻞ ﮐﯽ ﮔﺌﯽ ﺑﻌﺾ ﺭﻭﺍﯾﺘﻮﮞ ﻣﯿﮟ ” ﺍﻭﻟﯿﻦ ﻣﺨﻠﻮﻕ ” ﯾﺎ ” ﺍﻭﻟﯿﻦ ﺻﺎﺩﺭ ” ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﻣﺨﺘﻠﻒ ﺗﻌﺒﯿﺮﯾﮟ ﺑﯿﺎﻥ ﮐﯽ ﮔﺌﯽ ﻫﯿﮟ – ﺍﻥ ﻣﯿﮟ ﺳﮯ ﺑﻌﺾ ﻣﯿﮟ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻋﺎﻟﻢ ﮐﯽ ﺳﺐ ﺳﮯ ﭘﻬﻠﯽ ﻣﺨﻠﻮﻕ ﭘﯿﻐﻤﺒﺮ ﺍﺳﻼﻡ ‏( ﺹ ‏) ﮐﮯ ﻧﻮﺭ ﮐﻮ ﺑﯿﺎﻥ ﮐﯿﺎ ﮔﯿﺎ ﻫﮯـ

ﺗﻔﺼﯿﻠﯽ ﺟﻮﺍﺑﺎﺕ

ﻋﻘﻞ ﮐﯽ ﮐﯿﻔﯿﺖ : ﻋﻘﻞ، ‏( ﻓﻠﺴﻔﯿﺎﻧﮫ ﺍﻭﺭ ﺷﺮﻋﯽ ﺍﺻﻄﻼﺡ ﻣﯿﮟ ﻣﻠﮏ ﻭ ﻓﺮﺷﺘﻪ ‏) ﺍﯾﮏ ﺍﯾﺴﺎ ﺟﻮ ﻫﺮ ﻫﮯ ﺟﻮ ﺫﺍﺗﯽ ﻃﻮﺭ ﭘﺮ ﺑﮭﯽ ﻣﺠﺮﺩ ﻫﮯ ﺍﻭﺭ ﻓﻌﻼ ﺑﻬﯽ ﻣﺠﺮﺩ ﻫﮯ ـ ﻧﻪ ﺧﻮﺩ ﻣﺎﺩﯼ ﺍﻭﺭ ﺟﺴﻤﺎﻧﯽ ﺟﻮﻫﺮ ﻫﮯ ﺍﻭﺭ ﻧﻪ ﮐﺴﯽ ﮐﺎﻡ ﮐﻮ ﺍﻧﺠﺎﻡ ﺩﯾﻨﮯ ﮐﮯ ﺳﻠﺴﻠﮯ ﻣﯿﮟ ﮐﺴﯽ ﮐﺎ ﻣﺤﺘﺎﺝ ﻫﮯ، ﺍﺱ ﻣﻌﻨﯽ ﻣﯿﮟ ﮐﻪ ﺑﺪﻥ ﮐﮯ ﻣﺎﻧﻨﺪ ﮐﺴﯽ ﺟﺴﻢ ﯾﺎ ﺑﺪﻥ ﺳﮯ ﻣﺮﺗﺒﻂ ﻫﻮ ﺍﻭﺭ ﺍﺱ ﺳﮯ ﻭﺳﯿﻠﻪ ﮐﮯ ﻃﻮﺭ ﭘﺮ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﮮ، ﺧﻮﺍﻩ ﻓﻄﺮﺕ ﻣﯿﮟ ﯾﺎ ﻣﺎﻭﺭﺍﺋﮯ ﻓﻄﺮﺕ ﻣﯿﮟ ﺍﺱ ﻗﺴﻢ ﮐﯽ ﻣﺠﺮﺩ ﻣﺨﻠﻮﻕ ﮐﻮ ” ﻣﺠﺮﺩ ﺗﺎﻡ ” ﺑﮭﯽ ﮐﻬﺘﮯ ﻫﯿﮞـ ﻋﻘﻞ، ﻃﺒﯿﻌﺖ ﮐﯽ ﻣﺨﻠﻮﻗﺎﺕ ﻣﯿﮟ ﺍﺛﺮ ﮈﺍﻟﺘﯽ ﻫﮯ ﻟﯿﮑﻦ ﺧﻮﺩ ﺍﻥ ﺳﮯ ﮐﺴﯽ ﺻﻮﺭﺕ ﻣﯿﮟ ﻣﺘﺎﺛﺮ ﻧﻬﯿﮟ ﻫﻮ ﺗﯽ ﻫﮯـ ﺑﻨﯿﺎﺩﯼ ﻃﻮﺭ ﭘﺮ ” ﻣﺠﺮﺩ ﺗﺎﻡ ” ﻣﺨﻠﻮﻕ، ﺛﺎﺑﺖ ﻣﺤﺾ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﻣﯿﮟ ﮐﺴﯽ ﻗﺴﻢ ﮐﮯ ﺗﻐﯿﺮ ﻭﺗﺒﺪﻝ ﮐﯽ ﮔﻨﺠﺎﺋﯿﺶ ﻧﻬﯿﮟ ﻫﮯ ﺍﻭﺭ ﭼﻮﻧﮑﻪ ﺯﻣﺎﻥ ﺍﻭﺭ ﺣﺮﮐﺖ ﺍﺱ ﮐﮯ ﺗﺎﺑﻊ ﻫﯿﮟ ، ﺍﺱ ﻟﺌﮯ ﻣﺠﺮﺩ ﺗﺎﻡ ﺯﻣﺎﻥ ﺳﮯ ﺑﮭﯽ ﻓﺎﺭﻍ ﻫﮯ ﺍﻭﺭ ﺯﻣﺎﻥ ﮐﯽ ﺍﺱ ﺳﮯ ﻧﺴﺒﺖ ﺩﯾﻨﺎ ﺑﮯ ﻣﻌﻨﯽ ﻫﮯـ ﺍﺱ ﻧﮑﺘﻪ ﮐﯽ ﻃﺮﻑ ﺗﻮﺟﻪ ﮐﺮ ﻧﺎ ﺿﺮﻭﺭﯼ ﻫﮯ ﮐﻪ ” ﻣﻮﺟﻮﺩ ﻣﺠﺮﺩ ﺗﺎﻡ ” ﮐﮯ ﻣﻌﻨﯽ ﻣﯿﮟ ﻋﻘﻞ ﮐﻮ ” ﺍﻧﺴﺎﻥ ﮐﯽ ﻋﻘﻞ ” ﺳﮯ ﻣﻐﺎﻟﻄﻪ ﻧﻬﯿﮟ ﮐﺮ ﻧﺎ ﭼﺎﻫﺌﮯ ـ ﺍﻧﺴﺎﻥ ﮐﯽ ﻋﻘﻞ ﺍﺱ ﮐﮯ ﻧﻔﺲ ﮐﯽ ﺍﯾﮏ ﻗﻮﺕ ﻫﮯ ﺍﻭﺭ ﻭﻩ ﺍﺱ ﮐﮯ ﺫﺭﯾﻌﻪ ﻏﻮﺭ ﻭﻓﮑﺮ ﮐﺮﺗﺎ ﻫﮯـ

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ﺍﻟﺒﺘﻪ ﺟﺲ ﻃﺮﺡ ﻋﺎﻟﻢ ﺧﻠﻘﺖ ﺍﻭﺭ ﻋﺎﻟﻢ ﻣﺨﻠﻮﻗﺎﺕ ﺍﯾﮏ ﺻﻮﺭﺕ ﻣﯿﮟ ﺗﯿﻦ ﺣﺼﻮﮞ ، ﯾﻌﻨﯽ ﮐﻠﯽ ﻣﺎﺩﻩ ، ﻣﺜﺎﻝ ﺍﻭﺭ ﻋﻘﻞ ﻣﯿﮟ ﺗﻘﺴﯿﻢ ﻫﻮﺗﯽ ﻫﮯ ﺍﺳﯽ ﻃﺮﺡ ﺍﻧﺴﺎﻥ ﮐﺎ ﺍﺩﺭﺍﮎ ﺑﮭﯽ ﺣﺴﯽ، ﺧﯿﺎﻟﯽ ﺍﻭﺭ ﻋﻘﻠﯽ ﺍﺩﺭﺍﮎ ﻣﯿﮟ ﺗﻘﺴﯿﻢ ﻫﻮ ﮐﺮ ﺍﻧﺴﺎﻥ ﮐﺎ ﻧﻔﺲ ﺍﺩﺭﺍﮎ ﮐﮯ ﻫﺮ ﻣﻘﺎﻡ ﭘﺮ ﺍﺳﯽ ﻣﻘﺎﻡ ﮐﯽ ﻣﻨﺎﺳﺒﺖ ﺳﮯ ﻋﺎﻟﻢ ﮐﮯ ﺳﺎﺗﮭـ ﺍﺭﺗﺒﺎﻁ ﺑﺮ ﻗﺮﺍﺭ ﺭﮐﮭﺘﺎ ﻫﮯـ ﺍﺱ ﻟﺤﺎﻅ ﺳﮯ ﺍﻧﺴﺎﻥ ﮐﺎ ﻧﻔﺲ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺍﺩﺭﺍﮐﯽ ﻗﻮﺕ، ﺍﺩﺭﺍﮎ ﮐﻠﯿﺎﺕ ﮐﮯ ﻣﻘﺎﻡ ﭘﺮ ﻋﺎﻟﻢ ﻣﺠﺮﺩﺍﺕ ﻣﯿﮟ ﺳﮯ ﺻﺮﻑ ‏( ﻋﺎﻟﻢ ﻋﻘﻞ ‏) ﺳﮯ ﺍﺭﺗﺒﺎﻁ ﻗﺎﺋﻢ ﮐﺮ ﮐﮯ ﺍﭘﻨﯽ ﻭﺟﻮﺩﯼ ﻇﺮﻓﯿﺖ ﮐﮯ ﺗﻨﺎﺳﺐ ﺳﮯ ﺍﺱ ﻋﺎﻟﻢ ﺳﮯ ﮐﺴﺐ ﻓﯿﺾ ﮐﺮﺗﯽ ﻫﮯ – ‏[ 2 ‏]

ﻋﻘﻞ، ﺍﻭﻟﯿﻦ ﺻﺎﺩﺭ : ﺗﻤﺎﻡ ﺍﻟﻬﯽ ﻓﻠﺴﻔﻪ ، ﻣﻦ ﺟﻤﻠﻪ، ﻣﺸﺎﺋﯽ، ﺍﺷﺮﺍﻗﯽ ﺍﻭﺭ ﺣﮑﻤﺖ ﻣﺘﻌﺎﻟﯿﻪ ﮐﮯ ﻣﻌﺘﻘﺪﯾﻦ ﺍﺱ ﺍﻣﺮ ﭘﺮ ﺍﺗﻔﺎﻕ ﻧﻈﺮ ﺭﮐﮭﺘﮯ ﻫﯿﮟ ﮐﻪ ﻋﺎﻟﻢ ﻋﻘﻠﯽ ﮐﺎ ﻭﺟﻮﺩ ﻫﮯ ﺍﻭﺭ ﯾﻪ ﻋﺎﻟﻢ ، ﻋﺎﻟﻢ ﺍﺩﻧﯽ ﺳﮯ ﺍﯾﺠﺎﺩﯼ ﻭﺍﺳﻄﻪ ﻫﮯ ‏( ﺍﮔﺮ ﭼﻪ ﻋﻘﻮﻝ ﮐﯽ ﺗﻌﺪﺍﺩ ﺍﻭﺭ ﮐﺜﺮﺕ ﻋﻘﻮﻝ ﮐﯽ ﮐﯿﻔﯿﺖ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﺍﺧﺘﻼﻑ ﻧﻈﺮ ﭘﺎﯾﺎ ﺟﺎﺗﺎ ﻫﮯ ‏) ﺑﺮﺗﺮﯾﻦ ﻋﻘﻠﯽ ﻣﺨﻠﻮﻕ، ﻭﻫﯽ ” ﻋﻘﻞ ﺍﻭﻝ، ﯾﺎ ” ﺍﻭﻟﯿﻦ ﺻﺎﺩﺭ ” ﻫﮯ ﮐﻪ ﺍﻭﻻ، ﻭﺍﺣﺪ ﻫﮯ ، ﺛﺎﻧﯿﺎ، ﺑﺎﻟﻔﻌﻞ ﻫﮯ ، ﺛﺎﻟﺜﺎ، ﺍﺱ ﮐﺎ ﻭﺟﻮﺩ ، ﻣﺎﺩﻩ، ﻣﺪﺕ ﺍﻭﺭ ﺍﺳﺘﻌﺪﺍﺩ ﭘﺮ ﻣﻨﺤﺼﺮ ﻧﻬﯿﮟ ﻫﮯ، ﺭﺍﺑﻌﺎ ﺍﯾﺠﺎﺩ ﻭﺗﺎﺛﯿﺮ ﻣﯿﮟ ﺫﺍﺕ ﺍﻟﻬﯽ ﮐﮯ ﻋﻼﻭﻩ ﮐﺴﯽ ﮐﯽ ﻣﺤﺘﺎﺝ ﻧﻬﯿﮟ ﻫﮯـ

ﻓﻠﺴﻔﻪ ﻣﯿﮟ ﻋﻠﺖ ﻭ ﻣﻌﻠﻮﻝ ﮐﯽ ﺑﺤﺚ ﻣﯿﮟ ﺛﺎﺑﺖ ﻫﻮﺋﮯ ﺍﺻﻮﻝ ﯾﻌﻨﯽ ” ﻋﻠﺖ ﻭ ﻣﻌﻠﻮﻝ ﮐﺎ ﺍﯾﮏ ﺟﻨﺲ ﺳﮯ ﮬﻮﻧﺎ ” ـ ﮐﮯ ﻣﻄﺎﺑﻖ ، ﻣﻌﻠﻮﻝ، ﻋﻠﺖ ﮐﺎ ﺟﻠﻮﻩ، ﻇﻬﻮﺭ ﺍﻭﺭ ﺗﺠﻠﯽ ﻫﮯ، ﺍﻭﺭ ﺣﻘﯿﻘﺖ ﻣﯿﮟ ﺍﭘﻨﯽ ﻋﻠﺖ ﮐﺎ ﺍﺩﻧﯽ ﻣﺮﺣﻠﻪ ﺷﻤﺎﺭ ﻫﻮ ﺗﺎ ﻫﮯ ـ ﻣﺬﮐﻮﺭﻩ ﺍﺻﻞ ﮐﮯ ﻣﻄﺎﺑﻖ، ﺟﺲ ﻗﺪﺭ ﻋﻠﺖ ﺍﻋﻠﯽ ﻭ ﺍﺷﺮﻑ ﻫﻮ ، ﻣﻌﻠﻮﻝ ﮐﺎ ﻭﺟﻮﺩ ﺑﮭﯽ ﻋﺎﻟﯽ ﺗﺮ ﺍﻭﺭ ﺷﺮﯾﻒ ﺗﺮ ﻫﻮ ﮔﺎ ﺍﻭﺭ ﺑﺮﺗﺮﯾﻦ ﻭﻗﻮﯼ ﺗﺮﯾﻦ ﻋﻠﺖ ﮐﺎ ﻣﻌﻠﻮﻝ ﺑﮭﯽ ﺑﺮﺗﺮﯾﻦ ﻭﻗﻮﯼ ﺗﺮﯾﻦ ﻫﻮ ﮔﺎ – ﻋﻘﻞ ﺍﻭﻝ ﻣﯿﮟ ، ﺣﻖ ﺗﻌﺎﻟﯽ ﮐﮯ ﺗﻤﺎﻡ ﮐﻤﺎﻻﺕ ﻧﮯ ﻇﻬﻮﺭ ﭘﯿﺪﺍ ﮐﯿﺎ ﻫﮯ ـ ﯾﻪ ﻣﺨﻠﻮﻕ، ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﮐﯽ ﮐﺎﻣﻞ ﺗﺮﯾﻦ ﻣﺨﻠﻮﻕ ﻫﮯ ﺍﻭﺭ ﻣﻤﮑﻨﺎﺕ ﮐﮯ ﺩﺭ ﻣﯿﺎﻥ ، ﺳﺐ ﺳﮯ ﺷﺮﯾﻒ ﺗﺮ ، ﮐﺎﻣﻞ ﺗﺮ، ﺍﻭﺭﺑﺴﯿﻂ ﺗﺮ ﺍﻭﺭ ﻗﻮﯼ ﺗﺮ ﻫﮯ – ﻟﯿﮑﻦ ﺍﺱ ﺣﺎﻝ ﻣﯿﮟ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﮐﯽ ﻧﺴﺒﺖ ﺍﯾﮏ ﻧﯿﺎﺯ ﻣﻨﺪ ﺍﻭﺭ ﻭﺍﺑﺴﺘﻪ ﻣﺨﻠﻮﻕ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﻟﺤﺎﻅ ﺳﮯ ” ﺍﻭﻟﯿﻦ ﺻﺎﺩﺭ ” ﻭﺟﻮﺩ ﮐﯽ ﺗﻤﺎﻡ ﺷﺪﺕ ﮐﮯ ﺳﺎﺗﮭـ ﺫﺍﺗﯽ ﻧﻘﺺ ﺍﻭﺭ ﻣﻤﮑﻨﻪ ﻣﺤﺪﻭﺩﯾﺖ ﮐﺎ ﺣﺎﻣﻞ ﻫﮯـ ﻭﻩ ﻣﺤﺪﻭﺩﯾﺖ ﺟﻮ ﺍﺱ ﮐﮯ ﻣﻌﻠﻮﻝ ﻭ ﻣﺨﻠﻮﻕ ﻫﻮ ﻧﮯ ﮐﺎ ﻻﺯﻣﻪ ﻫﮯ ـ ﺍﺱ ﺍﻣﮑﺎﻧﯽ ﻣﺤﺪﻭﺩﯾﺖ ﻧﮯ ﻋﻘﻞ ﺍﻭﻝ ﮐﮯ ﻭﺟﻮﺩﯼ ﻣﻘﺎﻡ ﮐﻮ ﻣﺸﺨﺺ ﮐﯿﺎ ﻫﮯ ﺍﻭﺭ ﺍﺳﮯ ﺗﻌﯿﻦ ﺑﺨﺸﺎ ﻫﮯ ﺍﻭﺭ ﻣﺎﻫﯿﺖ ﺍﻣﮑﺎﻧﯽ ﮐﺎ ﻻﺯﻣﻪ ﻫﮯ ، ﮐﯿﻮﻧﮑﻪ ﻣﺎﻫﯿﺖ ، ﻭﺟﻮﺩ ﮐﯽ ﺣﺪ ﻫﮯ ، ﺍﺱ ﻟﺌﮯ ﻫﺮ ﻣﺤﺪﻭﺩ ﻣﻮﺟﻮﺩ ﻣﯿﮟ ﻣﺎﻫﯿﺖ ﻫﮯ –

ﻋﻘﻞ ﺍﻭﻝ ﺍﮔﺮ ﭼﻪ ﺍﯾﮏ ﺷﺨﺼﯽ ﻭﺍﺣﺪ ﻫﮯ ، ﻟﯿﮑﻦ ﺍﺱ ﻣﯿﮟ ﺍﯾﮏ ﻗﺴﻢ ﮐﯽ ﮐﺜﺮﺕ ﭘﺎﺋﯽ ﺟﺎﺗﯽ ﻫﮯ ﺍﻭﺭ ﯾﻬﯽ ﮐﺜﺮﺕ ﺍﺱ ﻣﯿﮟ ﺳﮯ ﮐﺜﯿﺮ ﮐﻮ ﺻﺎﺩﺭ ﮐﺮ ﻧﮯ ﻣﯿﮟ ﻣﻤﮑﻦ ﺑﻨﺎﺩﯾﺘﯽ ﻫﮯـ ﺍﺱ ﮐﮯ ﺑﺮ ﻋﮑﺲ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﮐﯽ ﺫﺍﺕ ﻣﯿﮟ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﮐﺜﺮﺕ ﮐﯽ ﻣﺠﺎﻝ ﻧﻬﯿﮟ ﻫﮯـ ‏[ 3 ‏]

ﻋﺮﻓﺎﻥ ﮐﺎ ﻧﻈﺮﯾﻪ : ﺟﺲ ﻃﺮﺡ ﻋﺮﻓﺎﻥ ﮐﺎ ﻣﻮﺿﻮﻉ، ﻓﻠﺴﻔﻪ ﮐﮯ ﻣﻮﺿﻮﻉ ﺳﮯ ﺑﺮﺗﺮ ﻫﮯ ، ﻋﺮﻓﺎﻥ ﻣﯿﮟ ﭘﯿﺶ ﮐﺌﮯ ﺟﺎﻧﮯ ﻭﺍﻟﮯ ﻓﻠﺴﻔﯿﺎﻧﻪ

ﻗﻮﺍﻋﺪ ﺑﮭﯽ ﺍﯾﮏ ﺧﺎﺹ ﻗﺴﻢ ﮐﮯ ﻋﺮﻓﺎﻧﯽ ﺭﻧﮓ ﮐﮯ ﺣﺎﻣﻞ ﻫﯿﮟ ﺟﻮ ﺍﺱ ﮐﮯ ﻓﻠﺴﻔﯿﺎﻧﻪ ﺍﺳﻠﻮﺏ ﺳﮯ ﺑﺎﺭﯾﮏ ﺍﻭﺭ ﮔﮭﺮﮮ ﻫﯿﮞـ ﺻﺪﻭﺭ، ﺟﻮ ﻗﺎﻋﺪﻩ ” ﺍﻟﻮﺍﺣﺪ ” ‏[ 4 ‏] ﮐﮯ ﺍﺻﻠﯽ ﻋﻨﺎﺻﺮ ﻣﯿﮟ ﺳﮯ ﻫﮯ، ﻓﻠﺴﻔﻪ ﻣﯿﮟ ” ﺍﯾﺠﺎﺩ ” ، ” ﻋﻠﯿﺖ ” ﮐﯽ ﺻﻮﺭﺕ ﻣﯿﮟ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﻣﺎﻧﻨﺪ ﺍﭘﻨﮯ ﺧﺎﺹ ﻣﻌﻨﯽ ﺭﮐﮭﺘﯽ ﻫﮯﺍﻭﺭ ﻫﺮ ﮔﺰ ﺍﺱ ﮐﮯ ﻋﺮ ﻓﺎﻧﯽ ﻣﻌﻨﯽ ﮐﮯ ﻋﺮﻭﺝ ﺗﮏ ﻧﻬﯿﮟ ﭘﻬﻨﭽﺘﯽ ﻫﮯ ﺟﻮ ﺑﯿﺸﮏ ” ﺗﺠﻠﯽ ” ، ” ﺗﺸﺎﻥ ” ، ” ﻇﻬﻮﺭ ” ﺍﻭﺭ ﺍﺱ ﮐﮯ ﻣﺎﻧﻨﺪ ﻫﮯـ ﺟﺐ ﻓﻠﺴﻔﻪ ﻭﻋﺮﻓﺎﻥ ﮐﮯ ﻣﺬﮐﻮﺭﻩ ﻗﺎﻋﺪﻩ ﻣﯿﮟ ﻋﻨﺎﺻﺮ ﻣﺤﻮﺭﯼ ﻣﯿﮟ ﻓﺮﻕ ﻫﻮ ﺗﻮ ﻋﺮﻓﺎﻥ ﻣﯿﮟ ﺍﻥ ﮐﮯ ﻣﻌﻨﯽ ﻓﻠﺴﻔﻪ ﻣﯿﮟ ﺍﻥ ﮐﮯ ﻣﻔﺎﻫﯿﻢ ﺳﮯ ﺑﺮﺗﺮ ﻫﻮﺗﮯ ﻫﯿﮟ ، ﮐﯿﻮﻧﮑﻪ ﻓﻠﺴﻔﻪ ﻭ ﻋﺮﻓﺎﻥ ﻣﯿﮟ ﻗﺎﻧﻮﻧﯽ ﻋﻠﯿﺖ ﮐﯽ ﺍﺻﻞ ﮐﯽ ﺍﯾﮏ ﺣﺪ ﻣﯿﮟ ﺗﻔﺴﯿﺮ ﻧﻬﯿﮟ ﮐﯽ ﺟﺎﺳﮑﺘﯽ ﻫﮯ، ﺍﺱ ﻟﺌﮯ ﺿﺮﻭﺭﯼ ﻃﻮﺭ ﭘﺮ ﺍﻥ ﺩﻭ ﻋﻘﻠﯽ ﻭ ﺷﻬﻮﺩﯼ ﺍﻣﻮﺭ ﻣﯿﮟ ﻗﺎﻋﺪﻩ ” ﺍﻟﻮﺍﺣﺪ ” ﮐﮯ ﻣﻌﻨﯽ ﻣﺘﻔﺎﻭﺕ ﻫﻮ ﺗﮯ ﻫﯿﮟ ﺍﻭﺭ ﻧﺘﯿﺠﻪ ﮐﮯ ﻃﻮﺭ ﭘﺮ ” ﻓﻠﺴﻔﯿﺎﻧﻪ ﻟﻐﺖ ” ﻣﯿﮟ ” ﺻﺎﺩﺭ ﺍﻭﻝ ” ، ” ﻣﺸﻬﺪ ﻋﺎﺭﻑ ” ﮐﮯ ” ﻇﺎﻫﺮ ﺍﻭﻝ ” ﺳﮯ ﻣﺘﻔﺎﻭﺕ ﻫﮯ ـ ﻟﻬﺬﺍ ﺍﮔﺮ ﺍﯾﮏ ﺣﻘﯿﻘﺖ ﮐﮯ ﻣﺮﺍﺗﺐ ﺗﺸﮑﯿﮏ ﮐﮯ ﻭﺟﻮﺩ ﻭﺳﯿﻊ ﻫﻮﮞ ﺍﻭﺭ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﺍﻥ ﮐﮯ ﺍﻋﻠﯽ ﻣﺮﺗﺒﻪ ﮐﺎ ﺣﺎﻣﻞ ﻫﻮ، ﺗﻮ ﺍﯾﮏ ﻭﺳﯿﻊ ﺗﺸﮑﯿﮑﯽ ﻭﺍﺣﺪ ﺻﺪﻭﺭ ﮐﯽ ﺗﺼﻮﯾﺮ ﺟﻮ ﺍﻋﻠﯽ ﻣﺮﺗﺒﻪ ﺳﮯ ﺑﺎﻟﮑﻞ ﻣﺮ ﺑﻮﻁ ﻫﻮ ﻣﺸﮑﻞ ﺑﻦ ﺟﺎﺗﯽ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﺑﻨﺎﭘﺮ ﮐﻬﺎ ﺟﺎﺳﮑﺘﺎ ﻫﮯ ﮐﻪ ﺟﻮ ﻭﺍﺣﺪ ﻭﺍﺟﺐ ﺳﮯ ﺻﺎﺩﺭ ﻫﻮ ﺗﺎ ﻫﮯ ﻭﻩ ﻭﺣﺪﺕ ﺗﺸﮑﯿﮑﯽ ﺭﺑﻄﯽ ﻫﮯ ﺍﻭﺭ ﻋﺎﻟﯽ ﺗﺮﯾﻦ ﻣﻘﺎﻡ ﮐﯽ ﺗﺸﮑﯿﮏ ﮐﯽ ﺍﺻﻞ ﮐﺎ ﺗﺼﻮﺭ ﺗﻤﺎﻡ ﺣﻘﯿﻘﺖ ﻫﺴﺘﯽ ﺳﮯ ﻣﺮﺗﺒﻂ ﻫﮯـ ﻭﺍﺟﺐ ﺳﮯ ﺻﺎﺩﺭ ﻫﻮ ﻧﮯ ﻭﺍﻟﯽ ﻭﺟﻮﺩ ﮐﯽ ﺗﺸﮑﯿﮏ ﮐﯽ ﺑﻨﯿﺎﺩ ﭘﺮ، ﻣﺼﺪﺍﻕ ﺣﻘﯿﻘﯽ ﺍﯾﺴﺎ ﻭﺟﻮﺩ ﻫﮯ ﺟﺲ ﮐﺎ ﻭﺍﺟﺐ ﺳﮯ ﻋﯿﻦ ﺭﺑﻂ ﻫﮯ ﺍﻭﺭ ﺍﭘﻨﮯ ﺁﭖ ﮐﺴﯽ ﻗﺴﻢ ﮐﺎ ﺍﺳﺘﻘﻼﻝ ﻧﻬﯿﮟ ﺭﮐﮭﺘﺎ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﺑﻨﯿﺎﺩ ﭘﺮﻭﺣﺪﺕ ﻣﻄﻠﻖ ، ﺑﺴﺎﻃﺖ ﻣﻄﻠﻖ ﺍﻭﺭ ﺍﻥ ﮐﮯ ﻣﺎﻧﻨﺪ ﮐﯽ ﻫﺮﮔﺰ ﺗﺼﺤﯿﺢ ﻧﻬﯿﮟ ﮐﯽ ﺟﺎﺳﮑﺘﯽ ﻫﮯ ﺍﻭﺭ ﻧﺘﯿﺠﻪ ﮐﮯ ﻃﻮﺭ ﭘﺮ ﺩﺭﺝ ﺫﯾﻞ ﺁﯾﻪ ﺷﺮﯾﻔﻪ ﮐﯽ ﮐﻮﺋﯽ ﺩﻟﭽﺴﭗ ﺗﻔﺴﯿﺮ ﻧﻬﯿﮟ ﮐﯽ ﺟﺎﺳﮑﺘﯽ ﻫﮯ : ” ﻭﻣﺎ ﺍﻣﺮ ﻧﺎ ﺍﻻ ﻭﺍﺣﺪﻩ ” ‏[ 5 ‏] ﮐﯿﻮﻧﮑﻪ ﺍﺱ ﻣﮑﺘﺐ ﻣﯿﮟ ﺍﮔﺮ ﭼﻪ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﺑﺴﯿﻂ ﺍﻟﺤﻘﯿﻘﻪ ﺗﺼﻮﺭ ﮐﯿﺎ ﮔﯿﺎ ﻫﮯ، ﻟﯿﮑﻦ ﺍﺱ ﮐﯽ ﻭﺳﻌﺖ ﻧﺴﺒﯽ ﻫﮯ ﻧﻪ ﮐﻪ ﻧﻔﺴﯽ ﻭ ﺫﺍﺗﯽ، ﯾﻌﻨﯽ ﺍﭘﻨﮯ ﻓﯿﺾ ﮐﯽ ﻧﺴﺒﺖ ﮐﻮﺋﯽ ﻣﺤﺪﻭﺩﯾﺖ ﻧﻬﯿﮟ ﺭﮐﮭﺘﺎ ﺍﻭﺭ ﺑﺴﯿﻂ ﻣﺤﺾ ﻫﻮﮔﺎ ﻟﯿﮑﻦ ﭼﻮﻧﮑﻪ ﺧﻮﺩ ﮐﺜﺮﺕ ﮐﻮ ﻣﺴﺘﺮﺩ ﮐﺮ ﻧﮯ ﮐﺎ ﻣﻘﯿﺪ ﻫﮯ ﯾﻌﻨﯽ ﺑﻪ ﺷﺮﻁ ﻻ ﻫﮯ ﻧﻪ ﮐﻪ ﻻ ﺑﻪ ﺷﺮﻁ ، ﭘﺲ ﺍﭘﻨﯽ ﺫﺍﺕ ﮐﮯ ﻣﺘﻦ ﻣﯿﮟ ﺍﯾﮏ ﻗﯿﺪ ﺭﮐﮭﺘﺎ ﻫﮯ ﺟﻮ ﺍﺱ ﮐﮯﻧﻔﺴﯽ ﻭﺫﺍﺗﯽ ﺍﻃﻼﻕ ﻣﯿﮟ ﻣﺎﻧﻊ ﺑﻦ ﺟﺎﺗﺎ ﻫﮯ ﺍﻭﺭ ﺟﺐ ﻭﻩ ﻣﻘﯿﺪ ﻫﻮ ، ﺗﻮ ﺗﻤﺎﻡ ﺍﺷﯿﺎﺀ ﮐﺎ ﻣﻘﯿﺪ ﻃﻮﺭ ﭘﺮ ﺣﺎﻣﻞ ﻫﮯ، ﻧﻪ ﮐﻪ ﻣﻄﻠﻖ ﺍﻭﺭ ﺟﻮ ﮐﭽﮭـ ﺍﺱ ﺳﮯ ﺻﺎﺩﺭ ﻫﻮ ﺗﺎ ﻫﮯ ﺑﯿﺸﮏ ﻭﻩ ﺍﯾﮏ ﻭﺳﯿﻊ ﻭﺍﺣﺪ ﺑﻨﺪ ﻣﺪﺍﺭ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﻣﯿﮟ ﻫﺮﮔﺰ ﻭﺳﯿﻊ ﻓﯿﺾ ، ﺟﻮ ﻋﺮﻓﺎﻥ ﮐﺎ ﻣﺸﻬﻮﺩ ﻫﮯ ﮐﯽ ﻣﻄﻠﻖ ﮔﻨﺠﺎﺋﺶ ﻧﻬﯿﮟ ﻫﻮﮔﯽ ـ ﻋﺮﻓﺎﻥ، ﺟﻮ ﻋﻨﺎﺻﺮ ﻣﺤﻮﺭﯼ ﮐﯽ ﺗﻔﺴﯿﺮ ﻣﯿﮟ ﻣﺬﮐﻮﺭﻩ ﻗﺎﻋﺪﻩ ﮐﮯ ﻣﻄﺎﺑﻖ ﺍﯾﮏ ﺑﺎﻻﺗﺮ ﭘﯿﻐﺎﻡ ﮐﺎﺣﺎﻣﻞ ﻫﮯ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ﻋﻠﯿﺖ ﮐﻮ ﺑﯿﺎﻥ ﮐﺮ ﻧﮯ ﻣﯿﮟ ﺍﯾﮏ ﻧﯿﺎ ﻣﻨﺼﻮ ﺑﻪ ﭘﯿﺶ ﮐﺮ ﭼﮑﺎ ﻫﮯ ، ﻭﻩ ﺍﯾﮏ ﺍﯾﺴﯽ ﻭﺣﺪﺕ ﮐﺎ ﺧﺎﮐﻪ ﭘﯿﺶ ﮐﺮﺗﺎ ﻫﮯ ﮐﻪ ﻧﻪ ﺻﺮﻑ ” ﻓﯿﺾ ﺍﻗﺪﺱ ” ﻭ ” ﻣﻘﺪﺱ ” ﮐﯽ ﻧﺴﺒﺖ ﻭﺳﯿﻊ ﻫﮯ ، ﺑﻠﮑﻪ ﺍﻥ ﺳﮯ ﺑﺮﺗﺮ ﺑﻬﯽ ﻫﮯ ـ ﮐﯿﻮﻧﮑﻪ ﺟﺲ ﻗﺪﺭ ﻭﻩ ﺗﻌﯿﻦ ﮐﺎ ﺭﻧﮓ ﺭﮐﮭﺘﺎ ﻫﮯ ﺍﺳﯽ ﻗﺪﺭ ﻧﻔﺲ ﺭﺣﻤﺎﻧﯽ ﺍﻭﺭ ﻭﺳﯿﻊ ﻓﯿﺾ ﮐﮯ ﺳﺎﺋﮯ ﻣﯿﮟ ﻗﺮﺍﺭ ﭘﺎﺗﺎ ﻫﮯ ﺟﺲ ﮐﮯ ﻟﺌﮯ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﻗﯿﺪ ﻧﻬﯿﮟ ﻫﮯ ﻣﮕﺮ ﻗﯿﺪ ﺍﻃﻼ ﻕ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﻟﺌﮯ ﮐﻮﺋﯽ ﺗﻌﯿﻦ ﻧﻬﯿﮟ ﻫﮯ ﻣﮕﺮ ﺗﻘﯿﺪ ﺑﻪ ﺍﻧﺒﺴﺎﻁ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﻣﺎﻫﯿﺖ ﻭ ﻣﺎﻧﻨﺪ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﮐﻼﻡ ﻧﻬﯿﮟ ﮐﯿﺎ ﺟﺎﺳﮑﺘﺎ ﻫﮯ ـ ﻧﺘﯿﺠﻪ ﮐﮯ ﻃﻮﺭ ﭘﺮ ﻧﻪ ﺻﺮﻑ ﻣﺸﺎﺋﯿﻦ ﺍﻭﺭ ﺍﺷﺮﺍﻗﯿﯿﻦ ﮐﮯ ﻓﻠﺴﻔﻪ ﮐﮯ ﻣﻄﺎﺑﻖ ﻣﺎﻫﯿﺖ ﮐﯽ ﺑﺤﺚ ﺍﺱ ﻣﯿﮟ ﻣﻤﮑﻦ ﻧﻬﯿﮟ ﻫﮯ ﺑﻠﮑﻪ ﺣﮑﻤﺖ ﻣﺘﻌﺎﻟﯿﻪ ﮐﮯ ﺍﻣﮑﺎﻥ ﻓﻘﺮﯼ ﮐﯽ ﺑﺤﺚ ﺑﻬﯽ ﺍﺱ ﻣﯿﮟ ﻧﻬﯿﮟ ﺁﺗﯽ ، ﮐﯿﻮﻧﮑﻪ ﺍﻣﮑﺎﻥ ﻓﻘﺮﯼ ﻋﯿﻦ ﻭﺟﻮﺩ ﺭﺍﺑﻂ ﻫﮯ ﺍﻭﺭ ﺟﻮ ﭼﯿﺰ ﻭﺟﻮﺩ ﮐﮯ ﺳﻠﺴﻠﻪ ﻣﯿﮟ ﮐﺴﯽ ﻗﺴﻢ ﮐﺎ ﮐﺮﺩﺍﺭ ﻧﻬﯿﮟ ﺭﮐﮭﺘﯽ، ﺍﮔﺮ ﭼﻪ ﺍﺱ ﮐﺎ ﺻﺮﻑ ﻣﺴﺘﻘﻞ ﺳﮯ ﺭﺑﻂ ﻫﻮ ، ﻓﻘﺮﯼ ﻓﻠﺴﻔﻪ ﮐﮯ ﺍﻣﮑﺎﻥ ﮐﺎ ﺣﺎﻣﻞ ﻧﻬﯿﮟ ﻫﮯ ﺑﻠﮑﻪ ﺍﻣﮑﺎﻥ ﻓﻘﺮﯼ ﮐﺎ ﻋﺮﻓﺎﻥ ﺁﯾﺖ ﮐﮯ ﻇﺎﻫﺮ ﻣﺤﺾ ﮐﮯ ﻣﻌﻨﯽ ﻣﯿﮟ ﻫﮯ ﮐﻪ ﺍﺱ ﮐﮯ ﻫﻮﻧﮯ ﺍﻭﺭ ﻭﺟﻮﺩ ﮐﺎ ﮐﻮﺋﯽ ﻟﻄﻒ ﻧﻬﯿﮟ ﻫﮯـ ﺑﻬﺮ ﺣﺎﻝ ﻇﺎﻫﺮ ﺍﻭﻝ ﻣﯿﮟ ﻭﺟﻮﺩ ﻭ ﻣﺎﻫﯿﺖ ﮐﯽ ﺗﺮﮐﯿﺐ ﮐﺎ ﺷﺎﺋﺒﻪ ﺍﺻﻼ ﺯﯾﺮ ﺑﺤﺚ ﻧﻬﯿﮟ ﻫﮯ ﺍﺱ ﻃﺮﺡ ﺻﺎﺩﺭ ﺩﻭﻡ ﻭﺳﻮﻡ … ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﺳﻮﺍﻝ ﭘﯿﺪﺍ ﻫﻮﻧﮯ ﮐﯽ ﮔﻨﺠﺎﺋﺶ ﺑﺎﻗﯽ ﻧﻬﯿﮟ ﺭﻫﺘﯽ ﻫﮯ ـ ﮐﯿﻮﻧﮑﻪ ﺟﺲ ﻃﺮﺡ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﻋﯿﻦ ﺍﻭﻝ ﻣﯿﮟ ، ﺁﺧﺮ ﺍﻭﺭ ﻋﯿﻦ ﻇﺎﻫﺮ ﻣﯿﮟ ﺑﺎﻃﻦ ﻫﮯ ﺍﻭﺭ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﮐﺎ ﮐﻮﺋﯽ ﺛﺎﻧﯽ ﻧﻬﯿﮟ ﻫﮯ ، ﺍﺱ ﮐﺎ ﻭﺳﯿﻊ ﻓﯿﺾ ﺑﮭﯽ ﺍﺳﯽ ” ﻫﻮﺍﻻﻭﻝ ﻭﺍﻻﺧﺮﻭ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ”

‏[ 6 ‏] ﮐﺎ ﻇﻬﻮﺭ ﻫﮯ، ﺍﺱ ﮐﺎ ﻫﺮ ﮔﺰ ﺛﺎﻧﯽ، ﺛﺎﻟﺚ … ﻧﻬﯿﮟ ﻫﮯـ ‏[ 7 ‏]

ﺍﺱ ﮐﯽ ﻋﻘﻞ ﻭﻫﯽ ﻧﻮﺭ ﻣﺤﻤﺪﯼ ‏( ﺹ ‏) ﻫﮯ :

ﻋﺎﻟﻢ ﮐﺒﯿﺮ، ﺭﻭﺣﺎﻧﯽ ﻭﺟﺴﻤﺎﻧﯽ ﮐﺎ ﻣﺠﻤﻮﻋﻪ ﻫﮯ ـ ﻋﺎﻟﻢ ﮐﺒﯿﺮ ﺣﻘﯿﻘﺖ ﺍﻧﺴﺎﻧﯿﺖ ﮐﯽ ﺻﻮﺭﺕ ﺍﻭﺭ ﺧﻠﯿﻔﻪ ﻏﯿﺐ ﻫﮯ، ﺍﻭﺭ ﮐﯿﻮﻧﮑﻪ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺣﻘﯿﻘﺖ ﺍﻧﺴﺎﻧﯿﺖ ﮐﺎ ﻣﮑﻤﻞ ﻣﻈﻬﺮ ﻫﮯ ، ﺍﺱ ﻟﺌﮯ ﻋﺎﻟﻢ ﮐﺒﯿﺮ ﮐﻤﺎﻻﺕ ﮐﮯ ﻣﺠﻤﻮﻋﻪ ﮐﺎ ﻣﻈﻬﺮ ﺍﻭﺭ ﻋﺎﻟﻢ ﻣﺪﯾﺮ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺣﻘﯿﻘﺖ ﻫﻤﯿﺸﻪ ﻣﺨﻔﯽ ﺍﻭﺭ ﺻﻔﺎﺕ ﺍﻟﻬﯽ ﺳﮯ ﻣﺘﺼﻒ ﻫﮯ ﺍﻭﺭ ﺣﻖ ﮐﯽ ﯾﻪ ﻫﻮﯾﺖ ﻫﻤﯿﺸﻪ ﭘﻮﺷﯿﺪﻩ ﻫﮯ ـ ﺍﺳﯽ ﻃﺮﺡ ﺧﻠﯿﻔﻪ ، ﻓﯿﺾ ﮐﺎﻭﺍﺳﻄﻪ ﻫﮯ ، ﺧﻮﺍﻩ ﺍﺭﻭﺍﺡ ﭘﺮ ﯾﺎﻏﯿﺮ ﺍﺭﻭﺍﺡ ﭘﺮ ، ﺍﻭﺭ ﺟﻮ ﺍﻥ ﮐﻮ ﻓﯿﺾ ﭘﻬﻨﭽﺎﺗﺎ ﻫﮯ ﻭﻩ ﺍﻧﺴﺎﻧﯿﺖ ﮐﯽ ﺣﻘﯿﻘﺖ ﻫﮯ ـ ﮐﯿﻮﻧﮑﻪ ﻓﯿﺾ ﮐﮯ ﺳﻠﺴﻠﻪ ﻣﯿﮟ ﻭﺍﺳﻄﻪ ﺍﺱ ﮐﯽ ﻋﻘﻞ ﻫﮯ ﺍﻭﺭ ﻋﻘﻞ ﺍﻭﻝ ﺍﻧﺴﺎﻧﯿﺖ ﮐﯽ ﺣﻘﯿﻘﺖ ﮐﺎ ﺍﻭﻟﯿﻦ ﻣﻈﻬﺮ ﻫﮯ ، ﭼﻨﺎﻧﭽﻪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‏( ﺹ ‏) ﻧﮯ ﻓﺮ ﻣﺎﯾﺎ : ” ﺍﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﻟﻠﻪ ﻧﻮﺭﯼ ” ‏[ 8 ‏] ﺍﺱ ﻟﺌﮯﺧﻠﯿﻔﻪ ﻏﯿﺐ ﻫﮯ ﺍﻭﺭ ﻋﺎﻟﻢ ﻇﺎﻫﺮ ﻭﺷﺎﻫﺪ ـ ﺧﻠﯿﻔﻪ ﺭﻭﺡ ﻋﺎﻟﻢ ﮐﮯ ﺑﺮﺍﺑﺮ ﻫﮯ ﺟﻮﻏﯿﺐ ﻫﮯ ‏( ﺟﺲ ﻃﺮﺡ ﺑﺪﻥ ﮐﮯ ﻟﺌﮯ ﺭﻭﺡ ﻏﯿﺐ ﻫﮯ ‏) ‏[ 9 ‏]

ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﻧﮯ ﭼﻮﻧﮑﻪ ﻧﻮﺭ ﻣﺤﻤﺪﯼ ‏( ﺹ ‏) ﮐﻮ ﺧﻠﻖ ﮐﯿﺎ ﻫﮯ ـ ﺍﺱ ﻧﻮﺭ ﻣﺤﻤﺪﯼ ‏( ﺹ ‏) ﮐﯽ ﺭﻭﺡ ﮐﮯ ﺳﺎﺗﮭـ ﺟﻤﯿﻊ ﺍﻧﺒﯿﺎﺀ ﻭﺍﻭﻟﯿﺎﺀ ﮐﯽ ﺍﺭﻭﺍﺡ ﮐﻮ ﺟﻤﻊ ﮐﯿﺎـ ﺍﻥ ﮐﮯ ﻭﺟﻮﺩ ﻋﯿﻨﯽ ﮐﯽ ﺗﻔﺼﯿﻞ ﺳﮯ ﭘﻬﻠﮯ ﯾﻪ ﺍﺱ ﮐﯽ ﻋﻘﻞ ﺍﻭﻝ ﮐﮯ ﻣﺮﺗﺒﻪ ﻣﯿﮟ ﻫﮯـ ﺍﺱ ﮐﮯ ﺑﻌﺪ ﻟﻮﺡ ﻣﺤﻔﻮﻅ ﮐﮯ ﻣﻘﺎﻡ ﭘﺮ ﺍﺭﻭﺍﺡ ﻣﻌﯿﻦ ﻫﻮ ﮔﺌﮯ ، ﺟﻮ ﻧﻔﺲ ﮐﻠﯽ ﻫﯿﮟ، ﺑﻈﺎﻫﺮ ﺍﭘﻨﮯ ﻧﻮﺭ ﺳﮯ ﻣﺘﻤﯿﺰ ﻫﻮﮔﺌﮯ ﺍﻭﺭ ﻋﺎﻟﻢ ﻋﻨﺼﺮﯼ ﻣﯿﮟ ﯾﮑﮯ ﺑﻌﺪ ﺩﯾﮕﺮﮮ ﺍﭘﻨﮯ ﻣﺨﺼﻮﺹ ﺍﻧﻮﺍﺭ ﻣﯿﮟ ﻇﺎﻫﺮ ﻫﻮ ﮔﺌﮯـ ‏[ 10 ‏]

ﺍﻭﻝ ﻓﯿﻀﯽ ﮐﻪ ﻧﻤﻮﺩ ﺍﺯﺍﺯﻝ ﺁﺋﯿﻨﻪ ﻣﻌﺮﻓﺖ ﻟﻢ ﯾﺰﻝ

ﺻﺎﺩﺭ ﺍﻭﻝ ﺯ ﺧﺪﺍ ﻋﻘﻞ ﮐﻞ ﭘﺎﺩﺷﻪ ﻣﺤﻔﻞ ﺗﻠﮏ ﺍﻟﺮﺳﻞ

ﻧﻮﺭ ﻫﺪﯼ ﺧﺘﻢ ﺭﺳﻞ ﻣﺼﻄﻔﯽ

ﻫﺎﺩﯼ ﻣﻨﻬﺎﺝ ﺻﻔﺎ ﻭ ﻭﻓﺎ

ﺍﺻﻄﻼﺣﺎﺕ ﮐﯽ ﻭﺿﺎﺣﺖ :

ﻣﺮﺍﺗﺐ ﺗﺸﮑﯿﮑﯽ : ﻭﺟﻮﺩ ﺍﯾﮏ ﻭﺍﺣﺪ ﺣﻘﯿﻘﺖ ﻫﮯ ﻟﯿﮑﻦ ﺍﺱ ﻣﯿﮟ ﺍﯾﮏ ﻗﺴﻢ ﮐﯽ ﮐﺜﺮﺕ ﭘﺎﺋﯽ ﺟﺎﺗﯽ ﻫﮯـ ﯾﻪ ﮐﺜﺮﺕ ﻧﻪ ﺻﺮﻑ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﮐﮯ ﻣﻨﺎﻓﯽ ﻧﻬﯿﮟ ﻫﮯ ﺑﻠﮑﻪ ﺍﺱ ﮐﯽ ﺗﺎﮐﯿﺪ ﺑﻬﯽ ﮐﺮﺗﯽ ﻫﮯ ـ ﺍﺱ ﮐﺜﺮﺕ ﻣﯿﮟ ” ﻣﺎﺑﻪ ﺍﻻ ﻣﺘﯿﺎﺯ ” ، ﻣﺎ ﺑﻪ ﺍﻻﺷﺘﺮﺍﮎ ” ﮐﯽ ﻃﺮﻑ ﭘﻠﭩﺘﯽ ﻫﮯ ـ ﻣﺨﺘﻠﻒ ﺣﻘﯿﻘﯽ ﮐﻤﺎﻻﺕ ﮐﺎ ﻇﻬﻮﺭ، ﺣﻘﯿﻘﺖ ﻣﯿﮟ ﻭﻩ ﮔﻮﻧﺎ ﮔﻮﻥ ﺻﻔﺎﺕ ﻫﯿﮟ ﺟﻮ ﺣﻘﯿﻘﺖ ﻭﺍﺣﺪ ﻭﺟﻮﺩ ﻣﯿﮟ ﭘﺎﺋﯽ ﺟﺎﺗﯽ ﻫﯿﮟ ـ ﺷﺪﺕ ﻭﺿﻌﻒ ، ﺗﻘﺪﻡ ﻭ ﺗﺎﺧﺮ، ﻗﻮﻩ ﻭ ﻓﻌﻞ ﻭﻏﯿﺮﻩ ﺟﯿﺴﯽ ﺻﻔﺎﺕ ـ ﻟﻬﺬﺍ ﺣﻘﯿﻘﺖ ﻭﺟﻮﺩ ﺍﭘﻨﯽ ﺫﺍﺕ ﻣﯿﮟ ﻭﺣﺪﺕ ﻭﮐﺜﺮﺕ ﮐﯽ ﺣﺎﻣﻞ ﻫﮯ ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺟﻮ ﭼﯿﺰ ﺩﻭ ﻭﺟﻮﺩﻭﮞ ﮐﻮ ﺍﯾﮏ ﺩﻭﺳﺮﮮ ﺳﮯ ﺍﻣﺘﯿﺎﺯ ﺑﺨﺸﺘﯽ ﻫﮯ، ﻭﻩ ﻭﻫﯽ ﭼﯿﺰ ﻫﮯ ﺟﺲ ﻣﯿﮟ ﻭﻩ ﻣﺸﺘﺮﮎ ﻫﯿﮟ ﺍﻭﺭ ﺑﺮﻋﮑﺲ ﺍﻭﺭ ﯾﻬﯽ ﺗﺸﮑﯿﮏ ﮐﮯ ﻣﻌﻨﯽ ﮬﯿﮟ ـ

ﺑﺸﺮﻁ ﻻ ﻭ ﻻ ﺑﺸﺮﻁ : ﺍﻋﺘﺒﺎﺭ ” ﺑﺸﺮﻁ ﻻ ” ﯾﻌﻨﯽ ﺍﯾﮏ ﭼﯿﺰ ﮐﻮ ﻣﺪﻧﻈﺮ ﺭﮐﮭﻨﺎ ، ﺍﺱ ﺷﺮﻁ ﺍﻭﺭ ﻗﯿﺪ ﭘﺮ ﮐﻪ ﺟﻮ ﮐﭽﮭـ ﺍﺱ ﮐﯽ ﺫﺍﺕ ﺳﮯ ﺑﺎﻫﺮ ﻫﮯ ﺍﺳﮯ ﺍﺱ ﻣﯿﮟ ﺷﺎﻣﻞ ﻧﻪ ﮐﯿﺎ ﺟﺎﺋﮯ ـ ﺍﻭﺭ ﺍﻋﺘﺒﺎﺭ ” ﻻﺑﻪ ﺷﺮﻁ ” ﯾﻌﻨﯽ ﺍﯾﮏ ﭼﯿﺰ ﮐﻮ ﻣﻄﻠﻖ ﺍﻭﺭ ﺁﺯﺍﺩ ﺻﻮﺭﺕ ﻣﯿﮟ ﻣﻠﺤﻮﻅ ﻧﻈﺮ ﺭﮐﮭﻨﺎ ﻧﻪ ﺍﺱ ﺷﺮﻁ ﭘﺮ ﮐﻪ ﺧﺎﺹ ﻋﻮﺍﺭﺽ ﺍﻭﺭ ﻟﻮﺍﺣﻖ ﮐﯽ ﺣﺎﻣﻞ ﻫﻮ ﺍﻭﺭ ﻧﻪ ﺍﺱ ﺷﺮﻁ ﭘﺮ ﮐﻪ ﺍﻥ ﻋﻮﺍﺭﺽ ﻭﻟﻮﺍﺣﻖ ﺳﮯ ﻓﺎﻗﺪ ﻫﻮـ

ﻧﻔﺲ ﺭﺣﻤﺎﻧﯽ : ﻧﻔﺲ، ﯾﻌﻨﯽ ﺳﺎﻧﺲ، ﺣﺮﻭﻑ ﮐﯽ ﺷﮑﻞ ﺍﺧﺘﯿﺎﺭ ﻧﻪ ﮐﺮ ﻧﮯ ﮐﯽ ﺻﻮﺭﺕ ﻣﯿﮟ ” ﻗﻮﻝ ” ﻧﻬﯿﮟ ﮐﻬﻼﯾﺎ ﺟﺎﺗﺎ ﻫﮯ ﺑﻠﮑﻪ ﺻﺮﻑ ﺳﺎﻧﺲ ﺍﻭﺭ ﻧﻔﺲ ﺑﮯ ﺭﻧﮓ ﻭ ﺑﮯ ﺗﻌﯿﻦ ﻫﮯ ﭘﺲ ﻗﻮﻝ ﻭﻫﯽ ﺳﺎﻧﺲ ﺍﻭﺭ ﻧﻔﺲ ﻫﮯ ﺟﻮ ﻣﻌﯿﻦ ﻫﻮ ﭼﮑﯽ ﻫﻮ ﺍﻭﺭ ﺣﺮﻭﻑ ﻭ ﺍﻟﻔﺎﻅ ﮐﯽ ﺻﻮﺭﺕ ﻣﯿﮟ ﺭﻭﻧﻤﺎ ﻫﻮﺗﯽ ﻫﮯ ـ ﺍﻭﺭ ﻧﻔﺲ ﺭ ﺣﻤﺎﻧﯽ ﻭﻫﯽ ﺍﻟﻬﯽ ﻧﻔﺲ ‏( ﺳﺎﻧﺲ ‏) ﻫﮯ ﺟﻮ ﺫﺍﺕ ﮐﯽ ﺑﺎﻃﻦ ﮐﻮ ﺍﻇﻬﺎﺭ ﮐﺮ ﻧﮯ ﮐﺎ ﺳﺒﺐ ﺑﻦ ﺟﺎﺗﯽ ﻫﮯـ

ﺍﻣﮑﺎﻥ ﻓﻘﺮﯼ : ﻭﺟﻮﺩ ﻣﺎﻫﯿﺖ ، ﻭﺟﻮﺩ ﻋﻠﺖ ﺳﮯ ﺫﺍﺗﯽ ﻓﻘﺮ ﺍﻭﺭ ﺫﺍﺗﯽ ﺗﻌﻠﻖ ﮐﮯ ﻣﻌﻨﯽ ﻣﯿﮟ ﻫﮯـ

ﻋﺎﻟﻢ ﮐﺒﯿﺮ : ﻋﺎﻟﻢ، ﺍﺟﺰﺍﺀ ﮐﯽ ﻫﻢ ﺁﻫﻨﮕﯽ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺷﮑﻞ ، ﻣﺎﻧﻨﺪ ﺍﻧﺴﺎﻥ ﻫﮯ، ﻟﻬﺬﺍ ﺑﻌﺾ ﻟﻮﮔﻮﮞ ﻧﮯ ﻋﺎﻟﻢ ﮐﻮ ” ﺍﻧﺴﺎﻥ ﮐﺒﯿﺮ ” ﺍﻭﺭ ﺍﻧﺴﺎﻥ ﮐﻮ ” ﻋﺎﻟﻢ ﺻﻐﯿﺮ ” ﮐﻬﺎ ﻫﮯـ

ﻣﻮﻻﻧﺎ ﺭﻭﻣﯽ ﻧﮯ ﺍﭘﻨﯽ ﻣﺜﻨﻮﯼ ﮐﮯ ﭼﻮﺗﮭﮯ ﺩﻓﺘﺮ ﻣﯿﮟ ﯾﻮﮞ ﮐﻬﺎ ﻫﮯ :

ﭘﺲ ﺑﻪ ﺻﻮﺭﺕ ﻋﺎﻟﻢ ﺍﺻﻐﺮ ﺗﻮﯾﯽ ﭘﺲ ﺑﻪ ﻣﻌﻨﯽ ﻋﺎﻟﻢ ﺍﮐﺒﺮ ﺗﻮﯾﯽ

ﻧﻔﺲ ﮐﻠﯽ : ﻧﻔﺲ ﻣﺪﺑﺮ ﻋﺮﺵ ﮐﻮ ﻧﻔﺲ ﮐﻠﯿﻪ ﮐﻬﺘﮯ ﻫﯿﮟ –

‏[ 1 ‏] ﺩﺭﺁﻣﺪﯼ ﺑﺮ ﻓﻠﺴﻔﻪ ﺍﺳﻼﻣﯽ ـ ﻋﺒﻮﺩﯾﺖ ﻋﺒﺪﺍﻟﺮﺳﻮﻝ ، ﺹ١٨٦، ﻣﻮﺳﺴﻪ ﺁﻣﻮﺯﺷﯽ ﻭ ﺗﺤﻘﯿﻘﺎﺗﯽ ﺍﻣﺎﻡ ﺧﻤﯿﻨﯽ ﺭﺣﻤﻬﻢ ﺍ ﻟﻠﻪ –

‏[ 2 ‏] ﺑﺪﺍﯾﺖ ﺍﻟﺤﮑﻤﻪ ، ﻣﺮﺣﻠﻪ ﯾﺎﺯﺩﻫﻢ ، ﻓﺼﻞ ﺩﻭﻡ، ﺹ١٤٣ـ١٤٠ﻭ ﻣﺮﺣﻠﻪ ﺩﻭﺍﺯﺩﻫﻢ ، ﻓﺼﻞ ﻧﻬﻢ،ﺹ١٧٢ – ١٧١، ﻧﻬﺎﯾﻪ ﺍﻟﺤﮑﻤﻪ ، ﻣﺮ ﺣﻠﻪ ﯾﺎﺯﺩﻫﻢ ، ﻓﺼﻞ ﺳﻮﻡ ، ﺹ ٢٤٦ـ٢٤٣ ﻭ ﻣﺮﺣﻠﻪ ﺩﻭﺍﺯ ﺩﻫﻢ ، ﻓﺼﻞ ﻧﻬﻢ ، ﺹ٣١٣ ﻭ٣٢٣ ، ﺍﺳﻔﺎﺭ، ﺝ١،ﺹ٣٠٣، ﺝ ٧، ﺹ٢٧٦ـ، ٢٦٢ﺗﻌﻠﯿﻘﻪ ﻧﻬﺎﯾﻪ ﺍﻟﺤﮑﻤﻪ ، ﻣﺼﺒﺎﺡ ﯾﺰﺩﯼ ، ﻣﺤﻤﺪ ﺗﻘﯽ ، ﺵ : ٣٣٥ﻭ ٤٦٠ –

‏[ 3 ‏] ﺗﺮﺟﻤﻪ ﻭﺷﺮﺡ ﺑﺪﺍﯾﻪ ﺍﻟﺤﮑﻤﻪ ـ ﺷﯿﺮﻭﺍﻧﯽ ،ﻋﻠﯽ، ﺝ٤، ﺹ٢٣٦، ﻣﺮﮐﺰ ﺍﻧﺘﺸﺎﺭﺍﺕ ﺩﻓﺘﺮ ﺗﺒﻠﯿﻐﺎﺕ ﺍﺳﻼﻣﯽ ﺣﻮﺯﻩ ﻋﻠﻤﯿﻪ ﻗﻢ ـ

‏[ 4 ‏] ﻓﻠﺴﻔﻪ ﻣﯿﮟ ﭘﯿﺶ ﮐﺌﮯ ﺟﺎﻧﮯ ﻭﺍﻟﮯ ﻣﺒﺎﺣﺚ ﻣﯿﮟ ، ﻣﻦ ﺟﻤﻠﻪ، ﻗﺎﻋﺪﻩ ” ﺍﻟﻮﺍﺣﺪ ﻻﯾﺼﺪ ﺭﻋﻨﻪ ﺍﻟﻮﺍﺣﺪ ” ﻫﮯـ ﻣﻼﺣﻈﻪ ﻫﻮ : ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﺋﯽ ، ﺑﺪﺍﯾﻪ ﺍﻟﺤﮑﻤﻪ، ﻣﺮ ﺣﻠﻪ ﻫﻔﺘﻢ ، ﻓﺼﻞ ﭼﻬﺎﺭﻡ،ﺹ١١٤ـ ﺍ١٣ﻭ ﻧﻬﺎﯾﻪ ﺍﻟﺤﮑﻤﻪ ، ﻣﺮﺣﻠﻪ ﻫﺸﺘﻢ ، ﻓﺼﻞ ﭼﻬﺎﺭﻡ،ﺹ ١٦٧ـ١٦٥ﻭ …

‏[ 5 ‏] ﻗﻤﺮ، ٥٠ـ

‏[ 6 ‏] ﺣﺪﯾﺪ، ٣ـ

‏[ 7 ‏] ﺗﺤﺮﯾﺮ ﺗﻤﻬﯿﺪ ﺍﻟﻘﻮﺍﻋﺪ، ﺟﻮﺍﺩﯼ ﺁﻣﻠﯽ، ﻋﺒﺪﺍﻟﻠﻪ، ﺹ٥٣ـ٥٠، ﺗﻠﺨﯿﺺ، ﺍﻧﺘﺸﺎﺭﺍﺕ ﺍﻟﺰﻫﺮﺍﺀـ

‏[ 8 ‏] ﺳﯿﺮﻩ ﺣﻠﺒﯿﻪ،ﺝ١، ﺹ١٥٩ـ

‏[ 9 ‏] ﻣﻤﺪ ﺍﻟﻬﻤﻢ ﺩﺭﺷﺮﺡ ﻓﺼﻮﺹ ﺍﻟﺤﮑﻢ ، ﺣﺴﻦ ﺯﺍﺩﻩ ﺁﻣﻠﯽ ، ﺣﺴﻦ، ﺹ٥٢، ﺳﺎﺯﻣﺎﻥ ﻃﺒﻊ ﻭ ﺍﻧﺘﺸﺎﺭﺍﺕ ﻭﺯﺍﺭﺕ ﻓﺮﻫﻨﮓ ﻭﺍﺭﺷﺎﺩـ

‏[ 10 ‏] ﺷﺮﺡ ﻓﺼﻮﺹ ﺍﻟﺤﮑﻢ، ﺟﺎﻣﯽ ـ

ﻓﻼﺳﻔﮧ ﺍﻭﺭ ﻣﻨﻄﻖ ﺩﺍﻧﻮﮞ ﮐﯽ ﻧﻈﺮ ﻣﯿﮟ ﺟﻮﮬﺮ ﺍﻭﺭ ﻋﺮﺽ ﮐﮯ ﺩﺭﻣﯿﺎﻥ ﮐﻮﻧﺴﺎ ﻓﺮﻕ ﮬﮯ؟ ‏( ﺍﮔﺮﭼﮫ ﺟﺰﺋﯽ ﮬﻮ ‏)

ﻓﻼﺳﻔﮧ ﺍﻭﺭ ﻣﻨﻄﻖ ﺩﺍﻧﻮﮞ ﮐﯽ ﻧﻈﺮ ﻣﯿﮟ ﺟﻮﮬﺮ ﺍﻭﺭ ﻋﺮﺽ ﮐﮯ ﺩﺭﻣﯿﺎﻥ ﮐﻮﻧﺴﺎ ﻓﺮﻕ ﮬﮯ؟ ‏( ﺍﮔﺮﭼﮫ ﺟﺰﺋﯽ ﮬﻮ ‏)

” ﺟﻮﮬﺮ ” ، ﻟﻔﻈﯽ ﺗﺮﺟﻤﮯ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ” ﮔﻮﮬﺮ ” ﮐﺎ ﻣﻌﺮﺏ ﮬﮯ۔ﺍﻭﺭ ﻋﺮﺽ ﮐﮯ ﻣﻌﻨﯽ ﻋﺎﺭﺽ ﮬﻮﻧﮯ ، ﮐﻮﺋﯽ ﻋﺎﺭﺽ ﻭﺟﻮﺩ ﻣﯿﮟ ﺁﻧﮯ ، ﺍﻭﺭ ﻋﺮﺿﮫ ﮐﺮﻧﮯ ﻭﻏﯿﺮﻩ ﮐﮯ ﮬﯿﮟ۔ ‏[ 1 ‏]

ﻓﻼﺳﻔﮫ ﻧﮯ ﺟﻮﮬﺮ ﮐﯽ ﺗﻌﺮﯾﻒ ﻣﯿﮟ ﮐﮭﺎ ﮬﮯ : ﺍﻟﺠﻮﮬﺮ ﻣﺎﮬﯿۃ ﺍﺫﺍ ﻭﺟﺪﺕ ﻓﯽ ﺍﻟﺨﺎﺭﺝ ﻭﺟﺪﺕ ﻻ ﻓﯽ ﻣﻮﺿﻮﻉ ﻣﺴﺘﻐﻦ ﻋﻨﮭﺎ۔ ‏[ 2 ‏]

ﯾﻌﻨﯽ ﺟﻮﮬﺮ ﺍﯾﮏ ﺍﯾﺴﯽ ﺣﻘﯿﻘﺖ ﮬﮯ ﮐﻪ ﺟﺐ ﻭﻩ ﺧﺎﺭﺝ ﻣﯿﮟ ﻣﻮﺟﻮﺩ ﮬﻮ ﺗﻮ ﮐﺴﯽ ﻣﻮﺿﻮﻉ ﮐﯽ ﺿﺮﻭﺭﺕ ﮐﮯ ﺑﻐﯿﺮ ﻣﻮﺟﻮﺩ ﮬﻮﺗﯽ ﮬﮯ ﺍﻭﺭ ﻋﺮﺽ ﮐﯽ ﺗﻌﺮﯾﻒ ﻣﯿﮟ ﮐﮭﺎ ﮬﮯ : ﺍﻥ ﺍﻟﻌﺮﺽ ﻣﺎﮬﯿۃ ﺍﺫﺍ ﻭﺟﺪﺕ ﻓﯽ ﺍﻻﻋﯿﺎﻥ ﻭﺟﺪﺕ ﻓﯽ ﻣﻮﺿﻮﻉ ﻣﺴﺘﻐﻦ ﻋﻨﮫ ‏[ 3 ‏]

ﯾﻌﻨﯽ ﻋﺮﺽ ﺍﯾﺴﯽ ﺣﻘﯿﻘﺖ ﮬﮯ ﮐﻪ ﺟﺐ ﻭﻩ ﺧﺎﺭﺝ ﻣﯿﮟ ﻣﻮﺟﻮﺩ ﮬﻮ ﺗﻮ ﮐﺴﯽ ﻣﻮﺿﻮﻉ ﮐﮯ ﺳﺎﺗﮭﻪ ﻣﻮﺟﻮﺩ ﮬﻮﺗﯽ ﮬﮯ ﻓﻠﺴﻔﯿﺎﻧﻪ ﻟﻐﺖ ﻣﯿﮟ ” ﺟﻮﮬﺮ ” ﺍﻭﺭ ” ﻋﺮﺽ ” ﮐﯽ ﯾﻮﮞ ﺗﻌﺮﯾﻒ ﮐﯽ ﮔﺌﯽ ﮬﮯ۔

ﺟﺐ ﮬﻢ ﻣﻮﺟﻮﺩﺍﺕ ﻣﯿﮟ ﻏﻮﺭ ﮐﺮﺗﮯ ﮬﯿﮟ ﺗﻮ ﮬﻢ ﺍﺱ ﺣﻘﯿﻘﺖ ﺳﮯ ﺁﮔﺎﻩ ﮬﻮﺗﮯ ﮬﯿﮟ ﮐﮫ ﺑﻌﺾ ﻣﻮﺟﻮﺩﺍﺕ ﺍﭘﻨﮯ ﻭﺟﻮﺩ ﻣﯿﮟ ﻣﺴﺘﻘﻞ ﮬﯿﮟ ﺍﻭﺭ ﺑﻌﺾ ﺩﻭﺳﺮﮮ ﻏﯿﺮ ﻣﺴﺘﻘﻞ۔ ﺍﻭﺭ ﻭﻩ ﺩﻭﺳﺮﮮ ﻣﻮﺟﻮﺩﺍﺕ ﭘﺮ ﻗﺎﺋﻢ ﮬﯿﮟ۔ ﺑﻌﺾ ﮐﺎ ﻭﺟﻮﺩ ﻣﺴﺘﻘﻞ ﮬﮯ ﺍﻭﺭ ﺑﻌﺾ ﺩﻭﺳﺮﮮ ﺑﺎﻟﺘﺒﻊ ﺍﻭﺭ ﻏﯿﺮ ﻣﺴﺘﻘﻞ ۔ﯾﻌﻨﯽ ﮐﻠﯽ ﻃﻮﺭ ﭘﺮ ﺑﻌﺾ ﻣﻮﺟﻮﺩﺍﺕ ﻣﻨﺘﺰﻉ ﮬﯿﮟ ، ﺟﯿﺴﮯ ﻣﻔﺎﮬﯿﻢ ﺍﻭﺭ ﺍﺿﺎﻓﺎﺕ ﺍﻭﺭ ﺑﻌﺾ ﮐﺴﯽ ﻣﺤﻞ ﻣﯿﮟ ﮬﻮﺗﮯ ﮬﯿﮟ ﺑﻌﺾ ﺩﻭﺳﺮﮮ ﻣﺤﻞ ﮐﮯ ﺑﻐﯿﺮ ﮬﻮﺗﮯ ﮬﯿﮟ ۔

ﺟﻮ ﻣﻮﺟﻮﺩﺍﺕ ﻣﺴﺘﻘﻞ ﮬﯿﮟ ﺍﻭﺭ ﺍﭘﻨﮯ ﻭﺟﻮﺩ ﮐﮯ ﺗﻘﺮﺭ ﻣﯿﮟ ﮐﺴﯽ ﻣﺤﻞ ﮐﮯ ﻣﺤﺘﺎﺝ ﻧﮭﯿﮟ ﻭﻩ ” ﺟﻮﮬﺮ ” ﮬﯿﮟ ﺍﻭﺭ ﺍﻧﮑﯽ ﻋﺎﻟﻢ ﺧﺎﺭﺝ ﮐﯽ ﺣﻘﯿﻘﺖ ﯾﮭﯽ ﮬﮯ ﮐﮫ ﻭﻩ ﻣﻮﺿﻮﻋﺎﺕ ﻣﯿﮟ ﺳﮯ ﮐﺴﯽ ﺍﯾﮏ ﻣﻮﺿﻮﻉ ﻣﯿﮟ ﻣﻮﺟﻮﺩ ﻧﮫ ﮬﻮﮞ ۔ ﻟﯿﮑﻦ ﺟﻮ ﻣﻮﺟﻮﺩﺍﺕ ﺑﺎﻟﺘﺒﻊ ﮬﯿﮟ ﺍﻥ ﮐﯽ ﻋﺎﻟﻢ ﺧﺎﺭﺝ ﻣﯿﮟ ﯾﮭﯽ ﺣﻘﯿﻘﺖ ﮬﮯ ﮐﮫ ﻭﻩ ﮐﺴﯽ ﻣﻮﺿﻮﻉ ﻣﯿﮟ ﻣﻮﺟﻮﺩ ﮬﻮﺗﮯ ﮬﯿﮟ ﺍﻭﺭ ﮐﺴﯽ ﻣﺤﻞ ﻣﯿﮟ ﻭﺟﻮﺩ ﺭﮐﮭﺘﮯ ﮬﯿﮟ ﻟﮭﺬﺍ ﺍﻧﮭﯿﮟ ﻋﺮﺽ ﮐﮭﺘﮯ ﮬﯿﮟ ‏[ 4 ‏]

ﺩﻭﺳﺮﮮ ﺍﻟﻔﺎﻅ ﻣﯿﮟ ” ﻋﺮﺽ ” : ﻭﻩ ﻣﻮﺟﻮﺩ ﮬﮯ ﺟﻮ ﮐﺴﯽ ﺍﻭﺭ ﭼﯿﺰ ﻣﯿﮟ ﺍﭘﻨﺎ ﻭﺟﻮﺩ ﺭﮐﮭﺘﺎ ﮬﻮ ﺟﺒﮑﮫ ﻭﻩ ﭼﯿﺰ ﻋﺮﺽ ﮐﮯ ﺫﺭﯾﻌﮯ ﻭﺟﻮﺩ ﻧﮭﯿﮟ ﭘﺎﺗﯽ ۔ ﺟﯿﺴﮯ ﺳﯿﺎﮬﯽ ، ﺳﻔﯿﺪﯼ ، ﺟﻦ ﮐﺎ ﻭﺟﻮﺩ ﺑﻌﯿﻨﮫ ﻣﻌﺮﻭﺽ ﮐﺎ ﻭﺟﻮﺩ ﮬﮯ ﺍﻭﺭ ﻭﻩ ﻣﻌﺮﻭﺽ ﮐﮯ ﺑﻐﯿﺮ ﻣﻮﺟﻮﺩ ﻧﮭﯿﮟ ﮬﻮﺗﮯ ﺍﻭﺭ ﺟﺐ ﻭﻩ ﺧﺎﺭﺝ ﻣﯿﮟ ﻭﺟﻮﺩ ﭘﺎﺗﮯ ﮬﯿﮟ ﺗﻮ ﻻﺯﻣﺎً ﮐﺴﯽ ﻣﻮﺟﻮﺩ ﻣﯿﮟ ﻭﺟﻮﺩ ﭘﺎﺗﮯ ﮬﯿﮟ۔

ﻣﺜﺎﻝ : ﻋﻘﻞ ﺍﯾﺴﺎ ﺟﻮﮬﺮ ﮬﮯ ﺟﻮ ﺍﭘﻨﯽ ﭘﯿﺪﺍﺋﺶ ﻣﯿﮟ ﮐﺴﯽ ﻣﻮﺟﻮﺩ ﮐﺎ ﻣﺤﺘﺎﺝ ﻧﮭﯿﮟ ، ﮐﮫ ﺍﺱ ﻣﯿﮟ ﻭﺟﻮﺩ ﭘﺎﺋﮯ ﻟﯿﮑﻦ ﺭﻧﮓ ، ﺍﭨﮭﻨﺎ ، ﺑﯿﭩﮭﻨﺎ ، ﻭﻏﯿﺮﻩ ﺧﺎﺭﺝ ﻣﯿﮟ ﻣﺘﺤﻘﻖ ﮬﻮﻧﮯ ﮐﮯ ﻟﺌﮯ ﮐﺴﯽ ﺟﺴﻢ ﮐﮯ ﻣﺤﺘﺎﺝ ﮬﯿﮟ ﺍﮔﺮﭼﮫ ﻭﻩ ﺟﺴﻢ ﺟﻮ ﺍﻥ ﮐﺎ ﻣﻮﺿﻮﻉ ﺑﻨﺘﺎ ﮬﮯ ﺍﭘﻨﮯ ﺗﺤﻘﻖ ﮐﮯ ﻟﺌﮯ ﮐﺴﯽ ﺍﯾﮏ ﻋﺮﺽ ﮐﺎ ﻣﺤﺘﺎﺝ ﻧﮭﯿﮟ۔

ﻣﺸﺘﺮﮐﺎﺕ ﺍﻭﺭ ﺍﻣﺘﯿﺎﺯﺍﺕ

ﺟﺲ ﭼﯿﺰ ﻣﯿﮟ ﺟﻮﮬﺮ ﺍﻭﺭ ﻋﺮﺽ ﺁﭘﺲ ﻣﯿﮟ ﻣﺸﺘﺮﮎ ﮬﯿﮟ ، ۱۔ ﻣﻤﮑﻦ ﮬﻮﻧﺎ ، ۲ ۔ ﻣﺎﮬﯿﺖ ‏( ﺣﻘﯿﻘﺖ ‏) ﺭﮐﮭﻨﺎ۔

ﺍﻥ ﺩﻭﻧﻮﮞ ﮐﮯ ﺩﺭﻣﯿﺎﻥ ﻓﺮﻕ

۱۔ ﻋﺮﺽ ﮐﻮ ﻣﺘﺤﻘﻖ ﮬﻮﻧﮯ ﮐﮯ ﻟﺌﮯ ﮐﺴﯽ ﻣﻮﺿﻮﻉ ﮐﯽ ﺿﺮﻭﺭﺕ ﮬﮯ ﯾﻌﻨﯽ ﺟﺐ ﺑﮭﯽ ﻭﻩ ﻋﺎﻟﻢ ﺧﺎﺭﺝ ﻣﯿﮟ ﻣﺘﺤﻘﻖ ﮬﻮﺗﺎ ﮬﮯ ﺗﻮ ﻭﻩ ﮐﺴﯽ ﻣﻮﺿﻮﻉ ﻣﯿﮟ ﻣﺘﺤﻘﻖ ﮬﻮﺗﺎ ﮬﮯ ﮐﯿﻮﮞ ﮐﮫ ﻭﻩ ﻗﺎﺋﻢ ﺑﺎﻟﺬﺍﺕ ﻧﮭﯿﮟ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﻭﺟﻮﺩ ﻣﺴﺘﻘﻞ ﻧﮭﯿﮟ ﮬﮯ ﺟﺒﮑﮫ ﻋﺮﺽ ﮐﮯ ﺑﺮﻋﮑﺲ ﺟﻮﮬﺮ ﻣﺴﺘﻘﻞ ﻭﺟﻮﺩ ﺭﮐﮭﺘﺎ ﮬﮯ ﺍﻭﺭ ﮐﺒﮭﯽ ﺑﮭﯽ ﻏﯿﺮ ﻣﺴﺘﻘﻞ ﻧﮭﯿﮟ ﮬﻮﺗﺎ۔

۲۔ ﻋﺮﺽ ﺍﭘﻨﯽ ﺣﺪ ﻣﯿﮟ ﻋﺮﺽ ﮬﮯ ﻭﻩ ﮐﺒﮭﯽ ﺑﮭﯽ ﺟﻮﮬﺮ ﻧﮭﯿﮟ ﮬﻮﺳﮑﺘﺎ ، ﮐﯿﻮﮞ ﮐﮫ ﻋﺮﺽ ﺍﯾﺴﺎ ﻣﻮﺟﻮﺩ ﮬﮯ ﺟﻮ ﮐﺴﯽ ﺷﯿﯽﺀ ﮐﯽ ﺫﺍﺕ ﺳﮯ ﺧﺎﺭﺝ ﮬﮯﺍ ﻭﺭ ﺧﺎﺭﺟﯽ ﺷﯽﺀ ﮐﺴﯽ ﺫﺍﺕ ﻣﯿﮟ ﺩﺍﺧﻞ ﻧﮭﯿﮟ ﮬﻮﺳﮑﺘﯽ ۔

۳۔ ﺍﮔﺮﭼﮫ ﺟﻮﮬﺮ ﺍﻭﺭ ﻋﺮﺽ ﻭﺟﻮﺩ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﻣﻨﺘﺰﻉ ﮬﯿﮟ ۔ ﻟﯿﮑﻦ ﺟﻮﮬﺮ ﻭﺟﻮﺩ ﮐﮯ ﺳﻠﺴﻠﺴﮯ ﻣﯿﮟ ﺍﻋﻠﯽ ﺭﺗﺒﮫ ﺭﮐﮭﺘﺎ ﮬﮯ ﺍﻭﺭ ﺍﮔﺮ ﺳﺐ ﻣﻤﮑﻦ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺮﺽ ﺑﻦ ﺟﺎﺋﯿﮟ ﺗﻮ ﺍﺱ ﮐﺎ ﻻﺯﻣﮫ ﻣﻮﺟﻮﺩﺍﺕ ﻣﺤﺪﻭﺩ ﮐﺎ ﻧﺎ ﻣﺤﺪﻭﺩ ﮬﻮﻧﺎ ﮬﮯ ﺍﻭﺭ ﺑﺪﯾﮭﯽ ﮬﮯ ﮐﮫ ﻣﻤﮑﻨﺎﺕ ﻣﺤﺪﻭﺩ ﮬﯿﮟ۔ ﭘﺲ ﺟﻮﮬﺮ ﻣﻮﺟﻮﺩﺍﺕ ﮐﮯ ﺗﺴﻠﺴﻞ ﮐﻮ ﻣﺤﺪﻭﺩ ﮐﺮﺗﺎ ﮬﮯ ﺑﺮﻋﮑﺲ ﻋﺮﺽ ﮐﮯ۔

‏[ 1 ‏] ﺍﻟﻤﻨﺠﺪ ، ﮐﻠﻤﮫ ” ﺍﻟﺠﻮﮬﺮ ”

‏[ 2 ‏] ﺷﺮﺡ ﻧﮭﺎﯾۃ ﺍﻟﺤﮑﻤۃ ﺝ ۱ ﺹ ۴۱۳۔

‏[ 3 ‏] ﺍﯾﻀﺎ ، ﺹ ۴۷۷۔

‏[ 4 ‏] ﺳﺠﺎﺩﯼ ، ﺳﯿﺪ ﺟﻌﻔﺮ ، ﻓﺮﮬﻨﮓ ﻋﻠﻮﻡ ﻓﻠﺴﻔﯽ ﺍﻭﺭ ﮐﻼﻣﯽ ، ﺹ ۲۴۹۔

Via : http://islamquest.net/ur

ﺳﻮﺍﻝ : ﻣﺎﺩﮦ ﮐﯽ ﺍﺯﻟﯿّﺖ ﺫﺍﺗﯽ ﺍﻭﺭ ﺫﺍﺗﯽ ﻃﻮﺭﭘﺮ ﺳﺎﺑﻘﮧ ﮨﻮﻧﮯ ﮐﻮ ﮐﺲ ﺩﻟﯿﻞ ﺳﮯ ﻧﻔﯽ ﮐﯿﺎ ﺟﺎﺳﮑﺘﺎ ﮨﮯ؟

ﺳﻮﺍﻝ : ﻣﺎﺩﮦ ﮐﯽ ﺍﺯﻟﯿّﺖ ﺫﺍﺗﯽ ﺍﻭﺭ ﺫﺍﺗﯽ ﻃﻮﺭﭘﺮ ﺳﺎﺑﻘﮧ ﮨﻮﻧﮯ ﮐﻮ ﮐﺲ ﺩﻟﯿﻞ ﺳﮯ ﻧﻔﯽ ﮐﯿﺎ ﺟﺎﺳﮑﺘﺎ ﮨﮯ؟

ﺟﻮﺍﺏ : ﺫﺍﺗﯽ ﺍﺯﻟﯿّﺖ ﺍﻭﺭ ﺫﺍﺗﯽ ﺧﺪﻣﺖ ﮐﯽ ﺍﺻﻄﻼﺡ ﺍﯾﺴﯽ ﺟﮕﮧ ﭘﺮ ﺍﺳﺘﻌﻤﺎﻝ ﮨﻮﺗﯽ ﮨﮯ ﺟﮩﺎﮞ ﺷﺌﮯ ﮐﯽ ﺫﺍﺕ ﻋﯿﻦ ﮨﺴﺘﯽ ﻭﺟﻮﺩ ﮨﻮ ﺍﻭﺭ ﺍﯾﺴﯽ ﭼﯿﺰ ﻣﺤﺎﻝ ﮨﮯ ﮐﮧ ﻋﺪﻡ ﺍﺳﮯ ﻗﺒﻮﻝ ﮐﺮﮮ ﺍﻭﺭ ﻧﺘﯿﺠﮧ ﮐﮯ ﻃﻮﺭ ﭘﺮ ﺷﺌﮯ ﺍﭘﻨﮯ ﺻﻔﺎﺕ ﺍﻭﺭ ﺣﺎﻻﺕ ﻣﯿﮟ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﺗﻐﯿﺮ ﻗﺒﻮﻝ ﻧﮩﯿﮟ ﮐﺮﮮ ﮔﯽ ،ﺍﻭﺭ ﺑﺪﯾﮩﯽ ﮨﮯ ﮐﮧ ﻣﺎﺩّﮦ ﺍﯾﺴﺎ ﻧﮩﯿﮟ ﮨﮯ ۔ﻟﯿﮑﻦ ﻇﺎﮨﺮﺍًﺳﻮﺍﻝ ﻣﯿﮟ ﺫﺍﺗﯽ ﺍﺯﻟﯿّﺖ ﺍﻭﺭ ﺫﺍﺗﯽ ﺧﺪﻣﺖ ﻭﮨﯽ ﺯﻣﺎﻧﮧ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﻗﺪﯾﻢ ﮨﮯ ﺍﻭﺭ ﺳﻮﺍﻝ ﯾﮧ ﮨﮯ ﮐﮧ ﮐﯿﺎ ﻣﺎﺩﮦ ‏( ﺍﯾﭩﻢ ‏) ﺍﭘﻨﯽ ﭘﯿﺪﺍﺋﺶ ﻣﯿﮟ ﻣﺴﺒﻮﻕ ﺑﮧ ﻋﺪﻡ ﺯﻣﺎﻧﯽ ﮨﮯ ﯾﺎ ﻧﮩﯿﮟ ؟

ﺍﺱ ﺳﻮﺍﻝ ﮐﺎ ﺟﻮﺍﺏ ﻣﺜﺒﺖ ﮨﮯ ،ﮐﯿﻮﻧﮑﮧ ﻋﻠﻮﻡ ﻣﺎﺩﯼ ﮐﮯ ﻧﻈﺮﯾﮧ ﮐﮯ ﻣﻄﺎﺑﻖ، ﺍﯾﭩﻢ ﺍﻧﺮﮊﯼ ﻣﯿﮟ ﺗﺒﺪﯾﻞ ﮨﻮ ﻧﮯ ﺍﻭﺭ ﺑﺮ ﻋﮑﺲ ﮐﯽ ﻗﺎﺑﻠﯿﺖ ﺭﮐﮭﺘﺎ ﮨﮯ ﺍﻭﺭ ﮨﺮ ﺍﯾﭩﻢ ﺍﻧﺮﺟﯽ ﮐﮯ ﺩﺑﮯ ﮨﻮﺋﮯ ﺫﺭّﺍﺕ ﮐﺎ ﺍﯾﮏ ﻣﺠﻤﻮﻋﮧ ﮨﮯ ﺟﻮ ﺍﯾﭩﻢ ﮐﻮ ﺗﺸﮑﯿﻞ ﺩﯾﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﺍﺳﮯ ﻭﺟﻮﺩ ﻣﯿﮟ ﻻﺗﮯ ﮨﯿﮟ ﺍﻭﺭ ﻗﮩﺮﺍًﺍﯾﭩﻢ ﻣﺴﺒﻮﻕ ﺑﮧ ﻋﺪﻡ ﮨﻮ ﺗﺎ ﮨﮯ ﺍﻭﺭ ﺍﺱ ﺻﻮﺭﺕ ﻣﯿﮟ ،ﺍﯾﭩﻢ ﺍﻭﺭ ﺍﻧﺮﮊﯼ ﮐﮯ ﺩﺭﻣﯿﺎﻥ ﺍﯾﮏ ﻣﺸﺘﺮﮎ ﻣﺎﺩّﮦ ﻓﺮﺽ ﮐﯿﺎ ﺟﺎﻧﺎ ﭼﺎﮨﺌﮯ ﺟﺲ ﮐﯽ ﺧﺎﺻﯿﺖ ﺻﺮﻑ ﺻﻮﺭﺕ ﻭﻓﻌﻠﯿّﺖ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﻧﺎ ﮨﻮ ﮔﯽ ﺍﻭﺭ ﺍﺱ ﺑﻨﺎﺀ ﭘﺮ ،ﯾﮧ ﻧﮩﯿﮟ ﮐﮩﺎ ﺟﺎﺳﮑﺘﺎ ﮨﮯ ﮐﮧ : ﻓﻌﻠﯿّﺖ ﮐﻮ ﺍﻧﺠﺎﻡ ﺩﯾﻨﮯ ﻭﺍﻻ ‏( ﺻﻮﺭﺕ ﻓﺎﻋﻞ ﺍﻭﺭ ﻓﻌﻠﯿّﺖ ‏) ﻓﺮﺽ ﻣﺎﺩّﮦ ﮨﮯ ﺑﻠﮑﮧ ﯾﮧ ﺍﯾﮏ ﻣﺎﻭﺭﺍﺋﮯ ﻣﺎﺩﮦ ﺍﻣﺮ ﮨﮯ ﺍﻭﺭﻣﺎﺩﮦ ﺍﺱ ﻓﻌﻠﯿﺖ ﮐﮯ ﺳﺎﯾﮧ ﻣﯿﮟ ،ﻓﻌﻠﯿّﺖ ﺍﻭﺭﺗﺤﻘﻖ ﭘﺎﺗﺎ ﮨﮯ ،ﻟﮩﺬﺍﮨﺴﺘﯽ ﮐﺎ ﻣﺸﮩﻮﺩ ﻋﺎﻟﻢ ،ﺍﯾﮏ ﺍﯾﺴﮯ ﻓﺎﻋﻞ ﮐﺎ ﻓﻌﻞ ﮨﮯ ﺟﻮﺍﺯﻟﯽ ﺍﻭﺭﺛﺎﺑﺖ ﻭﺭﺍﺋﮯ ﻋﺎﻟﻢ ﮨﮯ ﺍﻭﺭ ﻭﮦ ﺧﺪﺍﺋﮯ ﻣﺘﻌﺎﻝ ﮨﮯ ۔

ﻣﺎﺧﺬ : ﻋﻼﻣﮧ ﻃﺒﺎ ﻃﺒﺎﺋﯽ، ﺍﺳﻼﻡ ﺍﻭﺭ ﺁﺝ ﮐﺎ ﺍﻧﺴﺎﻥ , ﻣﺘﺮﺟﻢ : ﺳﯿﺪ ﻗﻠﺒﯽ ﺣﺴﯿﻦ ﺭﺿﻮﯼ

ﻣﺠﻤﻊ ﺟﮩﺎﻧﯽ ﺍﮨﻞ ﺑﯿﺖ ﻋﻠﯿﮩﻢ ﺍﻟﺴﻼﻡ

ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻣﯿﮟ ﻃﻮﻟﯽ ﺳﻠﺴﻠﻪ ﮐﻮ ﺑﯿﺎﻥ ﻓﺮﻣﺎﺋﯿﮯ؟

ﻋﺎﻟﻢ ﻭﺟﻮﺩ ﻣﯿﮟ ﻃﻮﻟﯽ ﺳﻠﺴﻠﻪ ﮐﻮ ﺑﯿﺎﻥ ﻓﺮﻣﺎﺋﯿﮯ ـ

ﺍﺟﻤﺎﻟﯽ ﺟﻮﺍﺏ

ﺍﻟﻬٰﯽ ﻓﻼﺳﻔﻪ، ﻣﻦ ﺟﻤﻠﻪ ﻣﺸّﺎﺋﯽ ﺍﺷﺮﺍﻗﯽ ﺍﻭﺭ ﻣﺘﻌﺎﻟﯽ ﺣﮑﻤﺖ ﮐﮯ ﻗﺎﺋﻞ، ” ﻗﺎﻋﺪﻩ ﺍﻟﻮﺍﺣﺪ ” ﮐﯽ ﺑﻨﺎﭘﺮ ﮐﮭﺘﮯ ﻫﯿﮟ : ﭼﻮﻧﮑﻪ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﺍﯾﮏ ﺑﺴﯿﻂ ﻭ ﻭﺍﺣﺪ ﻣﻮﺟﻮﺩ ﻫﮯ ﺍﻭﺭ ﻭﺍﺣﺪ ﺟﻬﺖ ﮐﺎ ﻣﺎﻟﮏ ﻫﮯ، ﺍﺱ ﻟﺌﮯ ﺫﺍﺕ ﻭﺍﺣﺪ ﻭ ﺑﺴﯿﻂ ﺍﻟﻬٰﯽ ﺳﮯ ﻋﺎﻟﻢ ﺧﻠﻘﺖ ﺍﻭﺭ ﻣﻌﺎﻟﯿﻞ ﮐﺜﯿﺮ ﮐﺎ ﺻﺎﺩﺭ ﻫﻮﻧﺎ ﻧﺎ ﻣﻤﮑﻦ ﻫﮯ ـ ﺍﺱ ﺑﻨﺎﭘﺮ ﻓﻼﺳﻔﻪ، ﻋﺎﻟﻢ ﻋﻘﻮﻝ ﮐﮯ ﻗﺎﺋﻞ ﻫﻮﺋﮯ ﻫﯿﮟ ﺍﻭﺭ ﺍﺱ ﺍﻣﺮ ﭘﺮ ﺍﺗﻔﺎﻕ ﻧﻈﺮ ﺭﮐﮭﺘﮯ ﻫﯿﮟ ﮐﻪ ﻋﺎﻟﻢ ﻋﻘﻠﯽ، ﻋﺎﻟﻢ ﻣﺎﻭﺭﯼٰ ﮐﯽ ﺍﯾﺠﺎﺩ ﻣﯿﮟ ﻭﺍﺳﻄﻪ ﻫﮯ ـ ﻣﺸﺎﺋﯽ ﻋﻘﻮﻝ ﻃﻮﻟﯽ ﮐﮯ ﻗﺎﺋﻞ ﻫﻮﺋﮯ ﻫﯿﮟ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺗﻌﺪﺍﺩ ﺩﺱ ﻋﻘﻮﻝ ﺟﺎﻧﺘﮯ ﻫﯿﮟ ﺍﻭﺭ ﺁﺧﺮﯼ ﻋﻘﻞ ﮐﻮ ﻋﻘﻞ ﻓﻌﺎﻝ ﮐﮯ ﻃﻮﺭ ﭘﺮ ﻣﻌﺮﻓﯽ ﮐﺮﺗﮯ ﻫﯿﮟ ﺍﻭﺭ ﻋﺎﻟﻢ ﺧﻠﻘﺖ ﮐﯽ ﭘﯿﺪﺍﺋﺶ ﮐﮯ ﻓﻼﺳﻔﻪ ﺗﺪﺑﯿﺮ ﻋﺎﻟﻢ ﮐﻮ ﻋﻘﻞ ﻓﻌﺎﻝ ﮐﺎ ﮐﺎﻡ ﺟﺎﻧﺘﮯ ﻫﯿﮟ، ﻟﯿﮑﻦ ﺍﺷﺮﺍﻗﯽ ﺍﻭﺭ ﺣﮑﻤﺖ ﻣﺘﻌﺎﻟﯿﻪ ﮐﺘﻬﮯ ﻫﯿﮟ ﮐﻪ : ﺩﺱ ﻃﻮﻟﯽ ﻋﻘﻮﻝ ﮐﮯ ﺑﻌﺪ ﻋﺮﺿﯽ ﻋﻘﻮﻝ ﮐﮯ ﻧﺎﻡ ﺳﮯ ﺑﮭﯽ ﮐﭽﮭـ ﻋﻘﻮﻝ ﻫﯿﮟ، ﺍﻥ ﮐﮯ ﺩﻣﯿﺎﻥ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﻋﻠﺖ ﻭ ﻣﻌﻠﻮﻡ ﮐﺎ ﺭﺍﺑﻄﻪ ﻧﻬﯿﮟ ﻫﮯ، ﺑﻠﮑﻪ ﻋﺮﺽ ﻋﻘﻮﻝ، ﺍﻧﻮﺍﻉ ﻣﺎﺩﯼ ﻋﺎﻟﻢ ﺍﻭﺭ ﺭﺏ ﺍﻟﻨﻮﻉ ﻣﺎﺩﯾﺎﺕ ﮐﯽ ﻣﺜﺎﻝ ﻫﮯ ﺍﻭﺭ ﺍﻧﻮﺍﻉ ﻣﺎﺩﯼ ﮐﮯ ﻫﺮ ﻧﻮﻉ ﮐﯽ ﭘﯿﺪﺍﺋﺶ ﻭ ﺗﺪﺑﯿﺮ ﺍﺱ ﮐﮯ ﺭﺏ ﺍﻟﻨﻮﻉ ﮐﮯ ﺫﺭﯾﻌﻪ ﻫﻮﺗﯽ ﻫﮯ ـ ﺍﻧﻬﻮﮞ ﻧﮯ ﻋﻘﻮﻝ ﻣﺠﺮﺩ ﻋﺮﺿﯽ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮﻧﮯ ﮐﮯ ﻟﺌﮯ ” ﺍﻣﮑﺎﻥ ﺍﺷﺮﺍﻑ ﻭ ﻧﻈﻢ ﺍﻧﻮﺍﻉ ﻣﺎﺩﯼ ” ﮐﺎ ﻗﺎﻋﺪﻩ ﺟﯿﺴﮯ ﮐﭽﮭـ ﺩﻻﺋﻞ ﮐﻮ ﭘﯿﺶ ﮐﯿﺎ ﻫﮯ ـ

ﺗﻔﺼﯿﻠﯽ ﺟﻮﺍﺏ

ﺍﻟﻬٰﯽ ﻓﻼﺳﻔﻪ ﻣﻦ ﺟﻤﻠﻪ ﻣﺸﺎﺋﯽ، ﺍﺷﺮﺍﻗﯽ ﺍﻭﺭ ﻣﺘﻌﺎﻟﯽ ﺣﮑﻤﺖ ﮐﮯ ﻗﺎﺋﻞ، ﺍﺱ ﺍﻣﺮ ﭘﺮ ﺍﺗﻔﺎﻕ ﻧﻈﺮ ﺭﮐﮭﺘﮯ ﻫﯿﮟ ﮐﻪ ﻋﺎﻟﻢ ﻋﻘﻠﯽ، ﻋﺎﻟﻢ ﻣﺎﻭﺭﯼٰ ﮐﮯ ﺍﯾﺠﺎﺩ ﮐﺎ ﻭﺍﺳﻄﻪ ﻫﮯ، ﺍﮔﺮ ﭼﻪ ﺗﻌﺪﺍﺩ ﻋﻘﻮﻝ ﺍﻭﺭ ﮐﺜﺮﺕ ﻋﻘﻮﻝ ﮐﮯ ﻃﺮﯾﻘﻪ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﺍﻥ ﻣﯿﮟ ﺍﺧﺘﻼﻑ ﭘﺎﯾﺎﺟﺎﺗﮯ ﻫﮯـ ﻣﺜﺎﻝ ﮐﮯ ﻃﻮﺭ ﭘﺮ ﺍﺷﺮﺍﻗﯽ ﻓﻼﺳﻔﻪ ﻋﻘﻮﻝ ﻋﺮﺿﯽ ﮐﮯ ﻭﺟﻮﺩ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﺗﮯ ﻫﯿﮟ، ﻟﯿﮑﻦ ﻣﺸﺎﺋﯽ ﻓﻼﺳﻔﻪ ﻋﻘﻮﻝ ﻋﺮﺿﯽ ﮐﮯ ﻣﻨﮑﺮ ﻫﯿﮟ ‏[ 1 ‏] ـ

ﺍﻭﻟﯿﻦ ﺻﺎﺩﺭ ﮐﮯ ﺍﯾﮏ ﻣﺠﺮﺩ ﻋﻘﻼﻧﯽ ﻫﻮﻧﮯ ــ ﺟﺴﮯ ﻋﻘﻞ ﺍﻭﻝ ﮐﻬﺎ ﺟﺎﺗﺎ ﻫﮯ ــ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮﻧﮯ ﮐﺎ ﻓﻼﺳﻔﻪ ﮐﺎ ﺑﺮﻫﺎﻥ ﺣﺴﺐ ﺫﯾﻞ ﻫﮯ :

1 ـ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﺑﺴﯿﻂ ﻣﺤﺾ ﻫﮯ ﺍﻭﺭ ﮐﺴﯽ ﻟﺤﺎﻅ ﺳﮯ ﮐﺜﺮﺕ ﮐﯽ ﺟﻬﺖ ﺍﺱ ﻣﯿﮟ ﻣﻤﮑﻦ ﻧﻬﯿﮟ ﻫﮯ، ﻧﻪ ﻣﺎﺩﻩ ﻭ ﺻﻮﺭﺕ ﮐﯽ ﺗﺮﮐﯿﺐ ﮐﮯ ﻣﺎﻧﻨﺪ ﮐﺜﺮﺕ ﺧﺎﺭﺟﯽ ﺍﻭﺭ ﻧﻪ ﻭﺟﻮﺩ ﻭ ﻣﺎﻫﯿﺖ ﮐﯽ ﺗﺮﮐﯿﺐ ﮐﮯ ﻣﺎﻧﻨﺪ ﮐﺜﺮﺕ ﻋﻘﻠﯽ، ﺍﻭﺭ ﻧﻪ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﮐﯽ ﺗﺮﮐﯿﺐ ﺍﻭﺭ ﻧﻪ ﺟﻨﺲ ﻭ ﻓﺼﻞ ﮐﯽ ﺗﺮﮐﯿﺐ، ﭘﺲ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﺍﯾﮏ ﻭﺍﺣﺪ ﻣﻮﺟﻮﺩ ﻫﮯ ـ

2 ـ ” ﻗﺎﻋﺪﻩ ﺍﻟﻮﺍﺣﺪ ” ﮐﮯ ﻣﻄﺎﺑﻖ ﺍﯾﮏ ﻭﺍﺣﺪ ﺍﻭﺭ ﺑﺴﯿﻂ ﻣﻮﺟﻮﺩ ﺳﮯ ﺻﺮﻑ ﻣﻌﻠﻮﻝ ﻫﯽ ﺻﺎﺩﺭ ﻫﻮﺳﮑﺘﺎ ﻫﮯـ ﺍﺱ ﺑﻨﺎﭘﺮ ﺑﺮﺍﻩ ﺭﺍﺳﺖ ﺍﻭﺭ ﺑﻼﻭﺍﺳﻄﻪ ﻣﻌﻠﻮﻝ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽٰ ﺻﺮﻑ ﺍﯾﮏ ﭼﯿﺰ ﻫﮯ ‏[ 2 ‏] ـ

ﺍﺱ ﻟﺤﺎﻅ ﺳﮯ ﺫﺍﺕ ﺍﺣﺪﯾﺖ ﺳﮯ ﮐﺜﯿﺮ ﻭ ﻣﺘﻌﺪﺩ ﻣﻮﺟﻮﺩﺍﺕ، ﺑﻼﻭﺍﺳﻄﻪ ﺍﻭﺭ ﺑﺮﺍﻩ ﺭﺍﺳﺖ ﺻﺎﺩﺭ ﻧﻬﯿﮟ ﻫﻮﺗﮯ ﻫﯿﮟ ﺍﻭﺭ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﺑﺮﺍﻩ ﺭﺍﺳﺖ ﺍﻥ ﮐﺜﺮﺗﻮﮞ ﮐﻮ ﻭﺟﻮﺩ ﻣﯿﮟ ﻧﻬﯿﮟ ﻻﺗﺎﻫﮯ ، ﺑﻠﮑﻪ ﺻﺮﻑ ﺍﯾﮏ ﻣﻮﺟﻮﺩ ﻫﮯ ﺟﻮ ﺑﻼﻭﺍﺳﻄﻪ ﺫﺍﺕ ﺍﻗﺪﺱ ﺍﻟﻬٰﯽ ﺳﮯ ﺻﺎﺩﺭ ﻫﻮ ﺗﺎ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺑﻌﺪ ﻭﻩ ﻣﻮﺟﻮﺩ ﺧﻮﺩ ﭼﻨﺪ ﻣﻮﺟﻮﺩﺍﺕ ﮐﯽ ﺧﻠﻘﺖ ﮐﺎ ﻭﺍﺳﻄﻪ ﺑﻦ ﺟﺎﺗﺎ ﻫﮯ ﺍﻭﺭ ﻭﻩ ﺑﮭﯽ ﺍﭘﻨﯽ ﻧﻮﺑﺖ ﭘﺮ ﺩﻭﺳﺮﯼ ﻣﻮﺟﻮﺩﺍﺕ ﮐﻮ ﭘﯿﺪﺍ ﮐﺮﺗﯽ ﻫﯿﮟ ﺍﻭﺭ ﺍﺱ ﻃﺮﺡ ﮐﺜﺮﺕ ﻭﺟﻮﺩ ﻣﯿﮟ ﺁﺗﯽ ﻫﮯ ـ ﻋﻘﻞ ﺍﻭﻝ ﻫﯿﮟ ـ ﺟﻮ ﻭﻫﯽ ﺻﺎﺩﺭ ﺍﻭﻝ ﻫﮯ ــ ﺣﻖ ﺗﻌﺎﻟﯽ ﮐﮯ ﺗﻤﺎﻡ ﮐﻤﺎﻻﺕ ﻇﺎﻫﺮ ﻫﻮﺋﮯ ﻫﯿﮟ ـ ﯾﻪ ﻣﻮﺟﻮﺩ ﻋﺎﻟﻢ ﺍﻣﮑﺎﻥ ﮐﺎ ﮐﺎﻣﻞ ﺗﺮﯾﻦ ﻣﻮﺟﻮﺩ ﻫﮯ ﺍﻭﺭ ﻣﻤﮑﻨﺎﺕ ﻣﯿﮟ، ﺳﺐ ﺳﮯ ﺷﺮﯾﻒ ﺗﺮ ﺍﻭﺭ ﮐﺎﻣﻞ ﺗﺮ ﺍﻭﺭ ﺑﺴﯿﻂ ﺗﺮ ﺍﻭﺭ ﻗﻮﯼ ﺗﺮﻫﮯ ـ ﻟﯿﮑﻦ ﭘﮭﺮ ﺑﮭﯽ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﮐﺎ ﻣﺤﺘﺎﺝ، ﻓﻘﯿﺮ ﺍﻭﺭ ﻭﺍﺑﺴﺘﻪ ﻫﮯ ـ ﭘﺲ ﺻﺎﺩﺭ ﺍﻭﻝ ﺗﻤﺎﻡ ﮐﻤﺎﻻﺕ ﻭﺟﻮﺩﯼ ﮐﮯ ﺑﺎﻭﺟﻮﺩ ﺫﺍﺗﯽ ﻧﻘﺼﺎﻥ ﺍﻭﺭ ﺍﻣﮑﺎﻧﯽ ﻣﺤﺪﻭﺩﯾﺖ ﮐﺎ ﺣﺎﻣﻞ ﻫﮯ ـ ﯾﻪ ﻣﺤﺪﻭﺩﯾﺖ ﺍﺱ ﮐﮯ ﻣﻌﻠﻮﻝ ﺍﻭﺭ ﻣﺨﻠﻮﻕ ﻫﻮﻧﮯ ﮐﺎ ﻻﺯﻣﻪ ﻫﮯ ـ ﯾﻪ ﻣﺤﺪﻭﺩﯾﺖ، ﻋﻘﻞ ﺍﻭﻝ ﮐﮯ ﻭﺟﻮﺩﯼ ﻣﺮﺗﺒﻪ ﮐﮯ ﺍﻣﮑﺎﻥ ﮐﻮ ﻣﺸﺨﺺ ﮐﺮﮐﮯ ﺍﺳﮯ ﻣﺘﻌﯿﻦ ﮐﺮﺗﯽ ﻫﮯ ، ﺟﻮ ﺍﺱ ﮐﯽ ﺍﻣﮑﺎﻧﯽ ﻣﺎﻫﯿﺖ ﮐﺎ ﻻﺯﻣﻪ ﻫﮯ، ﮐﯿﻮﻧﮑﻪ ﻣﺎﻫﯿﺖ ﺣﺪ ﻭﺟﻮﺩ ﻫﮯ، ﻫﺮ ﻣﺤﺪﻭﺩ ﻣﻮﺟﻮﺩ ﺍﯾﮏ ﻣﺎﻫﯿﺖ ﺭﮐﮭﺘﺎ ﻫﮯ، ﭘﺲ ﻋﻘﻞ ﺍﻭﻝ ﺍﮔﺮ ﭼﻪ ﺍﯾﮏ ﻭﺍﺣﺪ ﺷﺨﺼﯽ ﻫﮯ، ﻟﯿﮑﻦ ﺍﺱ ﻣﯿﮟ ﺍﯾﮏ ﻗﺴﻢ ﮐﯽ ﮐﺜﺮﺕ ﭘﺎﺋﯽ ﺟﺎﺗﯽ ﻫﮯ ﺍﻭﺭ ﯾﻬﯽ ﮐﺜﺮﺕ ﺍﺱ ﺳﮯ ﮐﺜﯿﺮ ﮐﮯ ﺻﺪﻭﺭ ﮐﻮ ﻣﻤﮑﻦ ﺑﻨﺎﺗﯽ ﻫﮯ، ﺍﺱ ﮐﮯ ﺑﺮﻋﮑﺲ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ، ﮐﯽ ﺫﺍﺕ ﻣﯿﮟ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﮐﺜﺮﺕ ﻧﻬﯿﮟ ﭘﺎﺋﯽ ﺟﺎﺗﯽ ﻫﮯـ ﻋﻘﻞ ﺍﻭﻝ ﻣﯿﮟ ﻣﺘﻌﺪﺩ ﺟﻬﺎﺕ ﭘﺎﺋﯽ ﺟﺎﺗﮯ ﻫﯿﮟ ﺟﻮ ﻋﺒﺎﺭﺕ ﻫﯿﮟ : ﺗﻌﻘﻞ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ، ﺗﻌﻘﻞ ﻭﺟﻮﺏ ﻏﯿﺮ ﺧﻮﺩ، ﺍﭘﻨﮯ ﺍﻣﮑﺎﻥ ﺫﺍﺗﯽ ﮐﺎ ﺗﻌﻘﻞ، ﮐﻪ ﯾﻪ ﺟﻬﺖ، ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﮐﺎ ﻣﻌﻠﻮﻝ ﻧﻬﯿﮟ ﻫﮯ، ﮐﯿﻮﻧﮑﻪ ﺫﺍﺗﯽ ﻃﻮﺭ ﭘﺮ ﻋﻘﻞ ﺍﻭﺭ ﮐﮯ ﻟﺌﮯ ﺍﻣﮑﺎﻥ ﺛﺎﺑﺖ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﻟﺌﮯ ﻋﻠﺖ ﮐﯽ ﮐﻮﺋﯽ ﺿﺮﻭﺭﺕ ﻧﻬﯿﮟ ﻫﮯ ﺍﻭﺭ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﮐﺎ ﺗﻌﻘﻞ ﺍﻭﺭ ﺍﭘﻨﯽ ﺫﺍﺕ ﮐﺎ ﺗﻌﻘﻞ ﺑﮭﯽ ﻋﻘﻞ ﺍﻭﻝ ﮐﮯ ﻭﺟﻮﺩ ﮐﮯ ﻭﺟﻮﺏ ﮐﺎ ﻻﺯﻣﻪ ﻫﮯ ﺍﻭﺭﺍﺱ ﮐﻮ ﻋﻠﺖ ﮐﯽ ﺿﺮﻭﺭﺕ ﻧﻬﯿﮟ ﻫﮯ ـ ﺑﻬﺮ ﺻﻮﺭﺕ ﭼﻮﻧﮑﻪ ﻋﻘﻞ ﺍﻭﻝ ﻣﯿﮟ ﺟﻬﺎﺕ ﮐﺜﯿﺮﻩ ﭘﺎﺋﮯ ﺟﺎﺗﮯ ﻫﯿﮟ، ﻟﻬﺬﺍ ﻫﺮ ﮐﺜﺮﺗﯽ ﺟﻬﺖ ﺑﻌﺪ ﻭﺍﻟﮯ ﻣﻤﮑﻨﺎﺕ ﮐﮯ ﻟﺌﮯ ﻫﮯ، ﺍﺱ ﻃﺮﺡ ﮐﻪ ﻭﺍﺟﺐ ﺗﻌﺎﻟﯽ ﮐﮯ ﺗﻌﻘﻞ ﺳﮯ، ﻋﻘﻞ ﺩﻭﻡ ﺍﻭﺭ ﻭﺟﻮﺏ ﻏﯿﺮ ﺧﻮﺩ ﮐﮯ ﺗﻌﻘﻞ ﺳﮯ، ﻭﺟﻮﺩ ﻧﻔﺲ ‏( ﺻﻮﺭﺕ ‏) ﻓﻠﮏ ﺍﻗﺼﯽ ﺍﻭﺭ ﺗﻌﻘﻞ ﺍﻣﮑﺎﻥ ﺫﺍﺗﯽ ﺳﮯ ﺟﺮﻡ ‏( ﺟﺴﻢ ‏) ﻓﻠﮏ ﺍﻗﺼﯽ ﻭﺟﻮﺩ ﻣﯿﮟ ﺁﺗﺎ ﻫﮯ ـ ﻣﺸﺎﺋﯽ، ﻋﻘﻮﻝ ﻃﻮﻟﯽ ﮐﯽ ﺗﻌﺪﺍﺩ 10 ﻋﻘﻮﻝ ﺑﯿﺎﻥ ﮐﺮﺗﮯ ﻫﯿﮟ ‏[ 3 ‏] ـ ﻣﺮﺣﻮﻡ ﻣﻼ ﻫﺎﺩﯼ ﺳﺒﺰﻭﺍﺭﯼ، ﺷﺮﺡ ﻣﻨﻈﻮﻣﻪ ﻣﯿﮟ ﺍﺱ ﺳﻠﺴﻠﻪ ﻣﯿﮟ ﻓﺮﻣﺎﺗﮯ ﻫﯿﮟ :

ﻓﺎﻟﻌﻘﻞ ﺍﻻﻭﻝ ﻟﺪﯼ ﺍﻟﻤﺸﺎﺋﯽ ﻭﺟﻮﺑﮫ ﻣﺒﺪﺀ ﺛﺎﻥ ﺟﺎﺋﯽ

ﻭ ﻋﻘﻠﮫ ﻟﺬﺍﺗﮫ ﻟﻠﻔﻠﮏ ﺩﺍﻥ ﻟﺪﺍﻥ ﺳﺎﻣﮏ ﻟﺴﺎﻣﮏ

ﻭ ﮬﮑﺬﺍ ﺣﺘﯽ ﻟﻌﺎﺷﺮ ﻭﺻﻞ ﻭﺍﻟﻔﯿﺾ ﻣﻨﮫ ﻓﯽ ﺍﻟﻌﻨﺎﺻﺮ ﺣﺼﻞ

ﯾﻌﻨﯽ ﻣﺸﺎﺋﯿﻮﮞ ﮐﮯ ﻣﻮﺛﺮ ﻋﻘﻮﻝ ﮐﯽ ﺗﻌﺪﺍﺩ ﺩﺱ ﻫﮯ ﮐﻪ ﺍﻥ ﻣﯿﮟ ﺳﮯ ﻧﻮ ﻋﻘﻮﻝ 9 ﺍﻓﻼﮎ ﮐﮯ ﻟﺌﮯ ﻫﯿﮟ ﺍﻭﺭ ﺩﺳﻮﯾﮟ ﻋﻘﻞ ﮐﺎ ﻧﺎﻡ ﻋﻘﻞ ﻓﻌﺎﻝ ﻫﮯ، ﺟﻮ ﻋﺎﻟﻢ ﮐﮯ ﻫﯿﻮﻻ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺗﺎﺑﻊ ﺟﺴﻤﯽ ﺻﻮﺭﺕ ﮐﻮ ﺧﻠﻖ ﮐﺮﺗﮯ ﻫﮯ، ﺟﻮ ﺍﺱ ﮐﺎ ﻻﺯﻣﻪ ﻫﮯ ـ ﺍﺱ ﮐﮯ ﺑﻌﺪ ﺍﻓﻼﮎ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺣﺮﮐﺎﺕ ﮐﮯ ﺣﺎﻻﺕ ﮐﮯ ﺍﺛﺮﺍﺕ ﮐﯽ ﺍﺳﺘﻌﺪﺍﺩﻭﮞ ﮐﮯ ﻣﻄﺎﺑﻖ ﺭﻓﺘﻪ ﺭﻓﺘﻪ ﺟﻮﻫﺮﯼ ﺻﻮﺭﺗﻮﮞ ﺍﻭﺭ ﺍﻋﺮﺍﺽ ﮐﻮ ﺍﯾﺠﺎﺩ ﮐﺮﺗﯽ ﻫﮯ ‏[ 4 ‏] ـ ﭘﺲ ﻣﺸﺎﺋﯽ ﻋﺎﻟﻢ ﮐﯽ ﺧﻠﻘﺖ ﮐﻮ ﻋﻘﻞ ﻓﻌﺎﻝ ﮐﮯ ﺫﺭﯾﻌﻪ ﺟﺎﻧﺘﮯ ﻫﯿﮟ ﺍﻭﺭ ﮐﮭﺘﮯ ﻫﯿﮟ ﮐﻪ ﭼﻮﻧﮑﻪ ﻋﻘﻞ ﻓﻌﺎﻝ ﮐﮯ ﻣﺘﻌﺪﺩ ﺟﻬﺎﺕ ﻫﯿﮟ ﺍﺱ ﻟﺌﮯ ﻭﻩ ﺑﻬﺖ ﺳﮯ ﻣﻌﻠﻮﻝ ﮐﻮ ﭘﯿﺪﺍ ﮐﺮ ﺳﮑﺘﯽ ﻫﮯ ـ

ﻟﯿﮑﻦ ﺍﺷﺮﺍﻗﯽ، ﻋﻘﻞ ﻋﺮﺿﯽ ﮐﮯ ﻣﻌﺘﻘﺪ ﻫﯿﮞـ ﯾﻪ ﻋﻘﻮﻝ، ﺍﯾﺴﯽ ﻋﻘﻮﻝ ﻫﯿﮟ ﮐﻪ ﺍﻭﻻً : ﺍﻥ ﮐﮯ ﺩﺭ ﻣﯿﺎﻥ ﻋﻠﺖ ﻭ ﻣﻌﻠﻮﻝ ﮐﺎ ﺭﺍﺑﻄﻪ ﻧﻬﯿﮟ ﻫﮯ ـ ﺛﺎﻧﯿﺎً : ﺍﻥ ﻣﯿﮟ ﺳﮯ ﻫﺮ ﺍﯾﮏ، ﻋﺎﻟﻢ ﻣﺎﺩﻩ ﻣﯿﮟ ﻣﻮﺟﻮﺩ ﺍﻧﻮﺍﻉ ﻣﯿﮟ ﺳﮯ ﺍﯾﮏ ﻧﻮﻉ ﮐﮯ ﻣﻘﺎﺑﻞ ﻣﯿﮟ ﻗﺮﺍﺭ ﭘﺎﺗﯽ ﻫﯿﮟ، ﺍﻭﺭ ﺍﺱ ﻧﻮﻉ ﮐﮯ ﺭﺏ ﻫﯿﮟ ﮐﻪ ﺍﺱ ﻣﺎﺩﻩ ﮐﯽ ﺗﺪﺑﯿﺮ ﺍﺱ ﮐﮯ ﻫﺎﺗﮭـ ﻣﯿﮟ ﻫﮯ ـ ﺍﻥ ﻋﻘﻮﻝ ﮐﻮ : ” ﻣﺜﻞ ﺍﻓﻼﻃﻮﻧﯽ ” ﺑﮭﯽ ﮐﻬﺘﮯ ﻫﯿﮟ، ﮐﯿﻮﻧﮑﻪ ﺍﻓﻼﻃﻮﻥ ﺍﻥ ﮐﮯ ﻭﺟﻮﺩ ﭘﺮ ﺍﺻﺮﺍﺭ ﮐﺮﺗﺎ ﺗﮭﺎ ـ ﺍﺷﺮﺍﻗﯿﻮﮞ ﮐﮯ ﻧﻈﺮﯾﻪ ﮐﮯ ﻣﻄﺎﺑﻖ، ﻃﻮﻟﯽ ﻋﻘﻮﻝ ﮐﺎ ﺳﻠﺴﻠﻪ، ﻋﻘﻮﻝ ﻋﺮﺿﯽ ﭘﺮ ﺧﺘﻢ ﻫﻮﺗﺎ ﻫﮯ، ﯾﻌﻨﯽ ﻃﻮﻟﯽ ﺩﺱ ﻋﻘﻮﻝ ﮐﮯ ﺑﻌﺪ ﮐﻪ ﺍﺱ ﮐﯽ ﺁﺧﺮﯼ ﻃﻮﻟﯽ ﻋﻘﻞ، ﻋﻘﻞ ﻓﻌﺎﻝ ﻫﮯ ﮐﮯ ﺑﻌﺪ ﻋﻘﻮﻝ ﻋﺮﺿﯽ ﮐﺎ ﺍﯾﮏ ﺳﻠﺴﻠﻪ ﺷﺮﻭﻉ ﻫﻮ ﺗﺎ ﻫﮯ ﮐﻪ ﺍﻥ ﮐﮯ ﺩﺭ ﻣﯿﺎﻥ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﻋﻠﺖ ﻭ ﻣﻌﻠﻮﻝ ﮐﺎ ﺭﺍﺑﻄﻪ ﻧﻬﯿﮟ ﻫﮯ ﺍﻭﺭ ﺗﺪﺑﯿﺮ ﻭ ﺗﺨﻠﯿﻖ ﻋﺎﻟﻢ ﺍﻥ ﮐﮯ ﺫﻣﻪ ﻫﮯ ‏[ 5 ‏] ـ

ﻣﻼﺻﺪﺭﺍ ﺍﻭﺭ ﺣﮑﻤﺖ ﻣﺘﻌﺎﻟﯿﻪ ﮐﺎ ﺍﻋﺘﻘﺎﺩ ﺭﮐﮭﻨﮯ ﻭﺍﻟﮯ ﺍﺷﺮﺍﻗﯽ ﻓﻼﺳﻔﻪ ﮐﮯ ﻧﻈﺮﯾﻪ ﮐﯽ ﺗﺎﮐﯿﺪ ﮐﺮﺗﮯ ﻫﯿﻦ ‏[ 6 ‏] ﺍﻭﺭ ﻋﻘﻮﻝ ﻋﺮﺿﯽ ﮐﮯ ﻟﺌﮯ ﭼﻨﺪ ﺩﻻﺋﻞ ﭘﯿﺶ ﮐﺮﺗﮯ ﻫﯿﮟ :

1 ـ ﭘﻬﻠﯽ ﺩﻟﯿﻞ : ” ﻗﺎﻋﺪﻩ ﺍﻣﮑﺎﻥ ﺍﺷﺮﺍﻑ ” ﻭﺟﻮﺩ ﻭ ﻣﻘﺪﻭﻣﮟ ﭘﺮ ﻣﺸﺘﻤﻞ ﻫﮯ :

ﺍﻟﻒ : ﻫﺮ ﻗﺴﻢ ﮐﮯ ﻓﻌﻠﯽ ﮐﻤﺎﻻﺕ ﺭﮐﮭﻨﮯ ﻭﺍﻟﮯ ﺷﺨﺺ ﮐﺎ ﻭﺟﻮﺩ ﺍﺱ ﺷﺨﺺ ﮐﮯ ﻭﺟﻮﺩ ﺳﮯ ﺷﺮﯾﻒ ﺗﺮ ﻫﮯ ﺟﺲ ﻣﯿﮟ ﮐﻤﺎﻻﺕ ﻣﯿﮟ ﺳﮯ ﺻﺮﻑ ﭼﻨﺪ ﮐﻤﺎﻻﺕ ﻓﻌﻠﯿﺖ ﻣﯿﮟ ﺗﺒﺪﯾﻞ ﻫﻮﺋﮯ ﻫﻮﮞ ﺍﻭﺭﺍﮐﺜﺮ ﮐﻤﺎﻻﺕ ﺍﺱ ﻣﯿﮟ ﺑﺎﻟﻘﻮﻩ ﻣﻮﺟﻮﺩ ﻫﯿﮟ، ﻣﺜﻼً ﺟﺲ ﺍﻧﺴﺎﻥ ﻣﯿﮟ ﻧﻮﻉ ﺍﻧﺴﺎﻧﯽ ﮐﮯ ﮐﻤﺎﻻﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻮﺟﻮﺩ ﻫﻮﮞ، ﻭﻩ ﺍﺱ ﻣﺎﺩﯼ ﺍﻧﺴﺎﻥ ﺳﮯ ﺷﺮﯾﻒ ﺗﺮ ﻫﮯ، ﺟﺲ ﻣﯿﮟ ﻧﻮﻉ ﺍﻧﺴﺎﻥ ﮐﮯ ﺻﺮﻑ ﺑﻌﺾ ﮐﻤﺎﻻﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻮﺟﻮﺩ ﻫﻮﮞ ـ

ﺏ : ﻗﺎﻋﺪﻩ ﺍﻣﮑﺎﻥ ﺍﺷﺮﻑ ﮐﮯ ﻣﻄﺎﺑﻖ، ﺍﮔﺮ ﺍﯾﮏ ﻣﻤﮑﻦ ﭼﯿﺰ ﻣﺤﻘﻖ ﻫﻮﺟﺎﺋﮯ ﺟﺲ ﻣﯿﮟ ﺩﻭﺳﺮﯼ ﻣﻤﮑﻦ ﭼﯿﺰ ﮐﯽ ﺑﻪ ﻧﺴﺒﺖ ﻭﺟﻮﺩﯼ ﮐﻤﺎﻻﺕ ﮐﻢ ﺗﺮ ﻫﻮﮞ ﺗﻮ ﺍﺱ ﺷﺮﯾﻒ ﺗﺮ ﻣﻤﮑﻦ ﭼﯿﺰ ﮐﻮ ﺍﺱ ﺩﻭﺳﺮﯼ ﭼﯿﺰ ﺳﮯ ﭘﻬﻠﮯ ﻣﻮﺟﻮﺩ ﻫﻮﻧﺎ ﭼﺎﻫﺌﮯ ـ

ﺍﺱ ﺑﻨﺎﭘﺮ، ﺍﯾﮏ ﻧﻮﻉ ﮐﮯ ﻣﺎﺩﯼ ﺍﻓﺮﺍﺩ ﮐﺎ ﻭﺟﻮﺩ، ﺗﻨﻬﺎ ﺍﺱ ﮐﮯ ﻓﺮﺩ ﮐﮯ ﻭﺟﻮﺩ ‏( ﻋﻘﻮﻝ ﻋﺮﺿﯽ ‏) ﮐﯽ ﺩﻟﯿﻞ ﻫﮯ، ﻣﺜﺎﻝ ﮐﮯ ﻃﻮﺭ ﭘﺮ ﻣﺎﺩﯼ ﺍﻧﺴﺎﻥ ﮐﺎ ﻭﺟﻮﺩ ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺩﻟﯿﻞ ﻫﮯ ﮐﻪ ﺍﻧﺴﺎﻥ ﮐﯽ ﻋﻘﻠﯽ ﻣﺜﺎﻝ ﭘﻬﻠﮯ ﻣﺮﺣﻠﻪ ﻣﯿﮟ ﻣﺤﻘﻖ ﻫﻮﺋﯽ ﻫﮯ ‏[ 7 ‏] ـ

ﺍﺗﻔﺎﻗﯽ ﻃﻮﺭ ﭘﺮ ﻭﺟﻮﺩ ﻫﯿﮟ ﻧﻬﯿﮟ ﻫﯿﮟ، ﭘﺲ ﺧﻮﺩ ﻭﻩ ﺍﻧﻮﺍﻉ ﺍﻭﺭ ﺍﻥ ﻣﯿﮟ ﺟﺎﺭﯼ ﻧﻈﺎﻡ، ﺍﯾﮏ ﻗﺴﻢ ﮐﮯ ﺣﻘﯿﻘﯽ ﻋﻠﺘﻮﮞ ﮐﮯ ﻣﻌﻠﻮﻝ ﻫﯿﮟ ﺍﻭﺭ ﯾﻪ ﻋﻠﺘﯿﮟ ﻭﻫﯽ ﺟﻮﻫﺮ ﻫﯿﮟ، ﺟﻨﻬﻮﮞ ﻧﮯ ﺍﻥ ﺍﻧﻮﺍﻉ ﮐﻮ ﻭﺟﻮﺩ ﻣﯿﮟ ﻻﯾﺎ ﻫﮯ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺗﺪﺑﯿﺮ ﻭ ﭘﺮﻭﺭﺵ ﮐﺎ ﺍﻫﺘﻤﺎﻡ ﮐﯿﺎ ﻫﮯ ـ ﺍﻧﮭﯿﮟ ﻣﺜﻞ ﺍﻓﻼﻃﻮﻧﯽ ﯾﺎ ﻋﻘﻮﻝ ﻋﺮﺽ ﮐﻬﺎ ﺟﺎﺗﺎ ﻫﮯ ‏[ 8 ‏] ـ

3 ـ ﺗﯿﺴﺮﯼ ﺩﻟﯿﻞ : ﺭﺏ ﺍﻟﻨﻮﻉ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮﻧﮯ ﻭﺍﻟﻰ ﺗﯿﺴﺮﻯ ﺩﻟﯿﻞ ﮐﮯ ﭼﻨﺪ ﻣﻘﺪﻣﺎﺕ ﻫﯿﮟ :

ﺍﻟﻒ : ﻧﺒﺎﺗﺎﺕ ﮐﻰ ﺣﯿﺮﺕ ﺍﻧﮕﯿﺰ ﺗﺮﮐﯿﺐ، ﺍﻥ ﻣﯿﮟ ﭘﺎﺋﻰ ﺟﺎﻧﮯ ﻭﺍﻟﻰ ﺧﻮﺑﺼﻮﺭﺕ ﻧﻘﺶ ﻧﮕﺎﺭﻯ، ﺍﺱ ﮐﮯ ﻋﻼﻭﻩ ﺍﻥ ﭘﺮ ﺣﺎﮐﻢ ﺍﯾﮏ ﺩﻗﯿﻖ ﺍﻭﺭ ﻣﺴﺘﺤﮑﻢ ﻧﻈﺎﻡ، ﮐﮯ ﻟﺌﮯ ﺍﯾﮏ ﻋﻠﺖ ﮐﻰ ﺿﺮﻭﺭﺕ ﻫﮯ ﺍﻭﺭ ﯾﻪ ﻋﻠﺖ ﮐﮯ ﺑﻐﯿﺮ ﭘﯿﺪﺍ ﻧﻬﯿﮟ ﻫﻮ ﺳﮑﺘﮯ ﻫﯿﮟ ـ

ﺏ : ﯾﻪ ﻋﻠﺖ، ﻧﺒﺎﺗﺎﺗﻰ ﻃﺎﻗﺘﯿﮟ ﺍﻭﺭ ﻗﺪﺭﺕ ﻧﻬﯿﮟ ﻫﮯ، ﮐﯿﻮﻧﮑﻪ ﻧﺒﺎﺗﺎﺗﻰ ﻃﺎﻗﺘﯿﮟ ﻋﻠﻢ ﻭ ﺁﮔﺎﻫﻰ ﺳﮯ ﻓﺎﻗﺪﺍﻋﺮﺍﺽ ﻫﯿﮟ، ﺟﻮ ﺟﺴﻢ ﻣﯿﮟ ﺣﻠﻮﻝ ﮐﺮﮐﮯ ﺍﻥ ﮐﮯ ﻣﻮﺿﻮﻉ ﻣﯿﮟ ﺗﻐﯿﺮ ﻭ ﺯﻭﺍﻝ ﮐﮯ ﺍﺛﺮ ﻣﯿﮟ ﺗﻐﯿﺮ ﻭ ﺯﻭﺍﻝ ﮐﺎ ﺳﺒﺐ ﺑﻦ ﺟﺎﺗﮯ ﻫﯿﮟ ـ

ﺝ : ﻣﺬﮐﻮﺭﻩ ﺍﻣﻮﺭ ﮐﮯ ﻟﺌﮯ ﺑﯿﺎﻥ ﮐﻰ ﺟﺎﻧﮯ ﻭﺍﻟﻰ ﺗﻨﻬﺎ ﻋﻠﺖ ﺟﻮ ﻫﺮ ﻋﻘﻠﻰ ﻣﺠﺮﺩ ﻫﮯ، ﺍﺱ ﻧﻮﻉ ﮐﺎ ﺍﺗﻬﻤﺎﻡ ﮐﺮﺗﻰ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺍﻣﻮﺭ ﮐﻮ ﺗﺪﺑﯿﺮ ﮐﺮﺗﻰ ﻫﮯ ـ

4 ـ ﭼﻮﺗﮭﻰ ﺩﻟﯿﻞ : ﭼﻮﻧﮑﻪ ﻫﺮ ﻧﻮﻉ ﮐﮯ ﺧﺎﺹ ﺍﻓﻌﺎﻝ ﻭ ﺁﺛﺎﺭ ﻫﯿﮟ، ﺍﺱ ﻟﺌﮯ ﻫﺮ ﻧﻮﻉ ﮐﻰ ﺍﯾﮏ ﺧﺎﺹ ﻣﺠﺮﺩ ﻋﻘﻞ ﻫﻮﮔﻰ ﺟﻮ ﺍﺱ ﻧﻮﻉ ﮐﮯ ﺍﻓﻌﺎﻝ ﻭ ﺁﺛﺎﺭ ﮐﺎ ﻣﺼﺪﺭ ﻫﮯ ﺍﻭﺭ ﺗﻤﺎﻡ، ﻣﺎﺩﻯ ﺍﻧﻮﺍﻉ ﮐﮯ ﺍﻓﻌﺎﻝ ﮐﻮ ﺍﯾﮏ ﻋﻘﻞ ﻣﺠﺮﺩ ﺳﮯ ﻧﺴﺒﺖ ﻧﻬﯿﮟ ﺩﯾﺎ ﺟﺎﺳﮑﺘﺎ ﻫﮯ،

‏[ 9 ‏] ﺍﺱ ﺑﻨﺎ ﭘﺮ ﻣﺜﻞ ﺍﻓﻼﻃﻮﻧﻰ ﯾﺎ ﻋﻘﻮﻝ ﻋﺮﺿﯽ ﮐﮯ ﻣﺘﻌﻘﺪ ﻫﻮﺋﮯ ﻫﯿﮟ ـ

‏[ 1 ‏] ﺷﯿﺮﺭﺍﻧﻰ، ﻋﻠﻰ، ﺗﺮﺟﻤﮫ ﻭ ﺷﺮﺡ ﺑﺪﺍﯾۃ، ﺝ 4 ، ﺹ .236

‏[ 2 ‏] ﺣﺴﻦ ﺯﺍﺩﻩ ﺁﻣﻠﻰ، ﺣﺴﻦ، ﻭﺣﺪﺕ ﺍﺯ ﺩﯾﺪﮔﺎ ﻋﺎﺭﻑ ﻭ ﺣﮑﯿﻢ، ﺹ ;108 ﻃﺒﺎﻃﺒﺎﺋﻰ، ﻣﺤﻤﺪ ﺣﺴﯿﻦ، ﺑﺪﺍﯾۃ ﺍﻟﺤﮑﻤۃ، ﺹ ;216 ﺍﯾﻦ ﺣﻤﺮۃ ﺍﻟﻔﻨﺎﺭﻯ، ﻣﺼﺒﺎﺡ ﺍﻻﻧﺲ، ﺹ .191

‏[ 3 ‏] ﺍﻻﻟﮭﯿﺎﺕ ﺍﻟﺸﻔﺎﺀ، ﺍﻟﻤﻘﻠۃ ﺍﻟﺘﺎﺳﻌۃ، ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺨﺎﻣﺲ .

‏[ 4 ‏] ﺳﺒﺰ ﻭﺍﺭﻯ، ﻣﻼﮬﺎﺩﻯ، ﺷﺮﺡ ﺍﻟﻤﻨﻈﻮﻣۃ، ﺗﺼﺤﯿﺢ، ﺣﺴﻦ ﺯﺍﺩﻩ ﺁﻣﻠﻰ، ﺝ 3 ، ﺹ 672 ـ .674

‏[ 5 ‏] ﻧﮭﺎ ﯾۃ ﺍﻟﺤﮑﻤۃ، ﺹ 382 ـ .383

‏[ 6 ‏] ﺻﺪﺭ ﺍﻟﺪﯾﻦ ﻣﺤﻤﺪ ﺍﻟﺸﯿﺮﺍﺯﻯ، ﺍﻻﺳﻔﺎﺭ ﺍﻻﺭﯾﻌۃ، ﺝ 2 ، ﺹ 46 ـ 81 ﻭ ﺝ 7 ، ﺹ 169 ـ 171 ﻭ 258 ـ .281

‏[ 7 ‏] ﺣﮑﻤۃ ﺍﻻﺷﺮﺍﻕ، ﺹ 143 ; ﺷﺮﺡ ﺣﮑﻤۃ ﺍﻻﺷﺮﺍﻕ، ﺹ 349 ـ 348

‏[ 8 ‏] ﺍﯾﻀﺎً، ﺹ 143 ـ ;144 ﺷﺮﺡ ﺣﮑﻤۃ ﺍﻻﺷﺮﺍﻕ ، ﺹ 349 ـ .351

‏[ 9 ‏] ﺍﻟﻤﻄﺎﺭﺣﺎﺕ، ﺹ 455 ـ ;459 ﺍﻟﺴﻔﺎﺭ، ﺝ 2 ، ﺹ 53 ـ .55

Via : http://islamquest.net/ur

ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ، ﺟﻮ ﺑﺴﯿﻂ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺫﺍﺕ ﻣﯿﮟ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﺗﺮﮐﯿﺐ ﻧﻬﯿﮟ ﻫﮯ، ﮐﮯ ﺳﺎﺗﮭﻪ ﻣﻤﮑﻦ ﺍﻟﻮﺟﻮﺩ ﮐﺎ ﮐﯿﺴﮯ ﺗﺼﻮﺭ ﮐﯿﺎ ﺟﺎ ﺳﮑﺘﺎ ﻫﮯ؟

ﺍﮔﺮ ﻫﻢ ﻗﺒﻮﻝ ﮐﺮﯾﮟ ﮐﻪ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺑﺴﯿﻂ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺫﺍﺕ ﻣﯿﮟ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﺗﺮﮐﯿﺐ ﻧﻬﯿﮟ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺳﺎﺗﮭﻪ ﮐﺴﯽ ﺩﻭﺳﺮﯼ ﻣﺨﻠﻮﻕ ﮐﻮ ﻓﺮﺽ ﻧﻬﯿﮟ ﮐﯿﺎ ﺟﺎ ﺳﮑﺘﺎ ﻫﮯ، ﺗﻮ ﺍﺱ ﮐﮯ ﺳﺎﺗﮭﻪ ﻣﻤﮑﻦ ﺍﻟﻮﺟﻮﺩ ﮐﻮ ﮐﯿﺴﮯ ﺗﺼﻮﺭ ﮐﯿﺎ ﺟﺎ ﺳﮑﺘﺎ ﻫﮯ؟

ﺍﺟﻤﺎﻟﯽ ﺟﻮﺍﺏ :

ﻧﻈﺎﻡ ﻭﺟﻮﺩ ﮐﮯ ﻃﻮﻟﯽ ﺳﻠﺴﻠﻪ ﻣﯿﮟ، ﺗﻤﺎﻡ ﻭﺟﻮﺩﯼ ﺣﻘﺎﺋﻖ ﮐﮯ ﻫﻮﺗﮯ ﻫﻮﺋﮯ ، ﻣﺨﺘﻠﻒ ﻣﺮﺍﺗﺐ ﺍﻭﺭ ﻃﺒﻘﺎﺕ ﭘﺎﺋﮯ ﺟﺎﺗﮯ ﻫﯿﮟ، ﺍﻥ ﻣﺮﺍﺗﺐ ﮐﺎ ﻭﺟﻮﺩ ﻣﯿﮟ ﺑﮭﯽ ﺍﺷﺘﺮﺍﮎ ﻫﮯ ﺍﻭﺭ ﺍﺧﺘﻼﻑ ﻣﯿﮟ ﺑﮭﯽ – ﺍﺱ ﺳﻠﺴﻠﻪ ﮐﺎ ﺑﻠﻨﺪ ﺗﺮﯾﻦ ﻣﺮﺗﺒﻪ ﺻﺮﻑ ﺣﻖ ﺗﻌﺎﻟﯽٰ ﺳﮯ ﻣﺘﻌﻠﻖ ﻫﮯ ﺟﻮ ﻭﺟﻮﺩ ﻣﺤﺾ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺷﻨﺎﺧﺖ ﮐﮯ ﻟﺌﮯ ﮐﻮﺋﯽ ﺣﺪ ﻧﻬﯿﮟ ﻫﮯ – ﻟﻬﺬﺍ ﺍﺱ ﮐﯽ ﺫﺍﺕ ﻣﯿﮟ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﺗﺮﮐﯿﺐ ﻧﻬﯿﮟ ﭘﺎﺋﯽ ﺟﺎﺗﯽ ﻫﮯ ﺍﻭﺭ ﺑﺎﻗﯽ ﺗﻤﺎﻡ ﻣﺨﻠﻮﻗﺎﺕ ﻣﻌﻠﻮﻝ ﮐﮯ ﻋﻨﻮﺍﻥ ﺳﮯ ﺫﺍﺕ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﮐﯽ ﺁﯾﺖ، ﻣﻈﻬﺮ، ﺳﺎﯾﻪ ﺍﻭﺭ ﻣﺨﻠﻮﻕ ﮐﮯ ﻣﺎﻧﻨﺪ ﻫﯿﮟ، ﺍﻭﺭ ﭼﻮﻧﮑﻪ ﯾﻪ ﺍﯾﮏ ﻣﺤﺪﻭﺩ ﺍﻭﺭ ﮐﻤﺰﻭﺭ ﻣﺨﻠﻮﻕ ﻫﯿﮟ، ﺍﺱ ﻟﺤﺎﻅ ﺳﮯ ﺍﻥ ﻣﯿﮟ ﻋﺪﻡ ﻭﺟﻮﺩ ﮐﮯ ﭘﻬﻠﻮ ﭘﺎﺋﮯ ﺟﺎﺗﮯ ﻫﯿﮟ، ﺍﻭﺭ ﺍﺱ ﮐﯽ ﻭﺟﻪ ﺳﮯ ﯾﻪ ﻣﺮﮐﺐ ﻫﯿﮟ، ﻟﯿﮑﻦ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ، ﺑﺴﯿﻂ ﻫﻮﻧﮯ ﺍﻭﺭ ﻭﺟﻮﺩ ﻻﻣﺘﻨﺎﻫﯽ ﻫﻮﻧﮯ ﮐﮯ ﺳﺒﺐ، ﮐﻮﺋﯽ ﺷﺮﯾﮏ ﻧﻬﯿﮟ ﺭﮐﮭﺘﺎ ﻫﮯ، ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﮐﮯ ﻭﺟﻮﺩ ﮐﮯ ﻃﻮﻝ ﻣﯿﮟ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﻣﻌﻠﻮﻝ ﮐﮯ ﻃﻮﺭ ﭘﺮ، ﺳﺎﯾﻪ ﮐﮯ ﺷﺎﺧﺺ ﺳﮯ ﻭﺍﺑﺴﺘﮕﯽ ﮐﮯ ﻣﺎﻧﻨﺪ، ﻣﻤﮑﻨﺎﺕ، ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﺳﮯ ﺭﺑﻂ ﺭﮐﮭﺘﮯ ﻫﯿﮟ، ﻧﺘﯿﺠﻪ ﮐﮯ ﻃﻮﺭ ﭘﺮ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻟﮑﻞ ﺑﺴﯿﻂ ﻫﮯ ﺍﻭﺭ ﻣﻤﮑﻦ ﺍﻟﻮﺟﻮﺩ ﻣﺮﮐﺐ ﺍﻭﺭ ﻣﺤﺪﻭﺩ ﻣﺨﻠﻮﻕ ﻫﮯ ﺍﻭﺭ ﻣﺮﮐﺐ ﻣﯿﮟ ﯾﻪ ﻃﺎﻗﺖ ﻧﻬﯿﮟ ﮐﻪ ﻭﻩ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﮐﮯ ﻋﺮﺽ ﻣﯿﮟ ﺭﻫﮯ – ﺑﻠﮑﻪ ﻭﻩ ﺍﺱ ﮐﮯ ﻃﻮﻝ ﻣﯿﮟ ﺍﯾﮏ ﺟﻠﻮﻩ ﺍﻭﺭ ﺷﺎﻥ ﮐﯽ ﺣﯿﺜﯿﺖ ﺳﮯ ﻫﻮﺗﺎ ﻫﮯ – ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﮐﺎ ﺑﺴﯿﻂ ﻫﻮﻧﺎ ﺍﺱ ﮐﮯ ﻭﺟﻮﺩ ﮐﯽ ﺷﺪﺕ ﮐﯽ ﻭﺟﻪ ﺳﮯ ﻫﮯ ﺍﻭﺭ ﻣﻤﮑﻨﺎﺕ ﮐﯽ ﺗﺮﮐﯿﺐ ﻭﺟﻮﺩ ﮐﯽ ﻣﺤﺪﻭﺩﯾﺖ ﮐﯽ ﻭﺟﻪ ﺳﮯ ﻫﻮﺗﯽ ﻫﮯ –

Detailed Answer

ﺣﮑﻤﺖ ﻣﺘﻌﺎﻟﯿﻪ ﮐﮯ ﭘﯿﺮﻭﮐﺎﺭ ﻭﺣﺪﺕ ﺗﺸﮑﯿﮑﯽ ﮐﮯ ﻣﻌﺘﻘﺪ ﻫﯿﮟ، ﺍﻧﻬﻮﮞ ﻧﮯ ﺍﺑﺘﺪﺍًﺀ ﻋﺎﻟﻢ ﻣﯿﮟ ﻣﻮﺟﻮﺩ ﮐﺜﺮﺗﻮﮞ ﮐﻮ ﺩﻭ ﺣﺼﻮﮞ ﻣﯿﮟ ﺗﻘﺴﯿﻢ ﮐﯿﺎ ﻫﮯ ﺍﻭﺭ ﻭﻩ ﺍﻋﺘﻘﺎﺩ ﺭﮐﮭﺘﮯ ﻫﯿﮟ ﮐﻪ ﺍﻥ ﮐﺜﺮﺗﻮﮞ ﻣﯿﮟ ﺳﮯ ﺍﯾﮏ ﻗﺴﻢ ﻣُﺘﺒﺎﺋِﻨﻪ ﮐﺜﺮﺗﯿﮟ ﻫﯿﮟ ﺍﻭﺭ ﺩﻭﺳﺮﯼ ﻗﺴﻢ ﻭﻩ ﮐﺜﺮﺗﯿﮟ ﻫﯿﮟ ﺟﻮ ﻭﺣﺪﺕ ﮐﯽ ﻃﺮﻑ ﭘﻠﭩﺘﯽ ﻫﯿﮟ – ﺍﺱ ﺳﻠﺴﻠﻪ ﻣﯿﮟ ﻭﺟﻮﺩ ﮐﯽ ﮔﺮﺩﺵ ﻋﺪﺩ ﮐﯽ ﮔﺮﺩﺵ ﻫﮯ – ﺟﯿﺴﮯ ﻋﺪﺩ ﻣﯿﮟ ﺩﻭ ﻗﺴﻢ ﮐﯽ ﮐﺜﺮﺕ ﮐﺎ ﻭﺟﻮﺩ ﻫﮯ : ﺍﯾﮏ ﻗﺴﻢ ﮐﯽ ﮐﺜﺮﺕ، ﻣﻌﺪﻭﺩ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﻫﮯ، ﺟﯿﺴﮯ ﺩﺱ ﮐﺘﺎﺑﯿﮟ ﺍﻭﺭ ﺩﺱ ﻗﻠﻢ ﻭﻏﯿﺮﻩ، ﺍﻭﺭ ﺩﻭﺳﺮﯼ ﮐﺜﺮﺕ ﻋﺪﺩ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﻫﮯ ﺍﻭﺭ ﻭﻩ ﻭﺣﺪﺕ ﮐﯽ ﻃﺮﻑ ﭘﻠﭩﺘﯽ ﻫﮯ، ﺟﯿﺴﮯ ﺩﺱ، ﺑﯿﺲ، ﺗﯿﺲ ﺍﻭﺭ ﭼﺎﻟﯿﺲ ﻭﻏﯿﺮﻩ ﻣﯿﮟ ﭘﺎﺋﯽ ﺟﺎﻧﮯ ﻭﺍﻟﯽ ﮐﺜﺮﺕ – ﮐﯿﻮﻧﮑﻪ ﺍﻥ ﺍﻋﺪﺍﺩ ﮐﺎ ﺍﺷﺘﺮﺍﮎ ﺍﻭﺭ ﺍﻣﺘﯿﺎﺯ ﺧﻮﺩ ﻋﺪﺩ ﻣﯿﮟ ﻫﮯ ﺍﻭﺭ ﺍﺟﻨﺒﯽ ﮐﮯ ﻣﺘﻌﺪﺩ ﺍﻋﺪﺍﺩ ﻣﯿﮟ ﻭﺍﻗﻊ ﻫﻮﻧﮯ ﮐﯽ ﮐﻮﺋﯽ ﮔﻨﺠﺎﺋﺶ ﻧﻬﯿﮟ ﻫﮯ ﮐﻪ ﺍﻥ ﮐﯽ ﮐﺜﺮﺕ ﻭﺣﺪﺕ ﺍﻭﺭ ﺍﻭﺭ ﺍﺻﻞ ﮐﯽ ﻃﺮﻑ ﭘﻠﭧ ﻧﻪ ﺟﺎﺋﮯ – ﻭﺟﻮﺩ ﻣﯿﮟ ﺑﮭﯽ ﺩﻭ ﻗﺴﻢ ﮐﯽ ﮐﺜﺮﺕ ﭘﺎﺋﯽ ﺟﺎﺗﯽ ﻫﮯ – ﺍﯾﮏ ﻣﻮﺿﻮﻋﯽ ﮐﺜﺮﺕ ﻫﮯ ﺟﻮ ﻣﺎﻫﯿﺖ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﻫﻮﺗﯽ ﻫﮯ ، ﻟﻬﺬﺍ ﯾﻪ ﮐﺜﺮﺕ ﻓﺎﻗﺪ ﻭﺣﺪﺕ ﻫﮯ – ﻣﻮﺟﻮﺩ ﺯﻣﯿﻦ ﺍﻭﺭ ﻣﻮﺟﻮﺩ ﺁﺳﻤﺎﻥ ﮐﮯ ﺩﺭﻣﯿﺎﻥ ﭘﺎﺋﯽ ﺟﺎﻧﮯ ﻭﺍﻟﯽ ﺟﯿﺴﯽ ﮐﺜﺮﺕ – ﺩﻭﺳﺮﯼ ﮐﺜﺮﺕ ﺍﯾﮏ ﺍﯾﺴﯽ ﮐﺜﺮﺕ ﻫﮯ ﺟﻮ ﺧﻮﺩ ﻭﺟﻮﺩ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﻫﻮﺗﯽ ﻫﮯ ﺍﻭﺭ ﻭﺣﺪﺕ ﮐﯽ ﻃﺮﻑ ﭘﻠﭩﺘﯽ ﻫﮯ – ﻋﻠﯿّﺖ ﻭ ﻣﻌﻠﻮﻟﯿّﺖ، ﺣﺪﻭﺙ ﻭ ﻗِﺪﻡ ﺍﻭﺭ ﺗﺠﺮّﺩ ﺍﻭﺭ ﻣﺎﺩﯾﺖ ﻣﯿﮟ ﭘﺎﺋﯽ ﺟﺎﻧﮯ ﻭﺍﻟﯽ ﮐﺜﺮﺕ ﮐﮯ ﻣﺎﻧﻨﺪ –

ﺣﮑﻤﺖ ﻣﺘﻌﺎﻟﯿﻪ ﮐﮯ ﻣﻄﺎﺑﻖ، ﺟﺲ ﻃﺮﺡ ﻋﺪﺩ، ﻋﺪﺩ ﻫﻮﻧﮯ ﮐﮯ ﻟﺤﺎﻅ ﺳﮯ ﻣﻨﻔﺼﻞ ﮐﺎ ﮈﮬﺎﻧﭽﻪ ﺍﻭﺭ ﻗﺎﺑﻞ ﺗﻘﺴﯿﻢ ﻫﮯ ﺍﻭﺭ ﺧﺎﺹ ﻣﺮﺍﺗﺐ ﻣﯿﮟ ﻇﺎﻫﺮ ﻫﻮﻧﮯ ﮐﮯ ﭘﯿﺶ ﻧﻈﺮ ﯾﺎ ﻣﺘﻨﺎﻫﯽ ﻫﮯ ﯾﺎ ﻏﯿﺮ ﻣﺘﻨﺎﻫﯽ، ﯾﺎ ﺯﻭﺝ ﻫﮯ ﯾﺎ ﻓﺮﺩ ﻭﺟﻮﺩ ﮐﮯ ﺑﮭﯽ، ﻭﺟﻮﺩ ﻫﻮﻧﮯ ﮐﮯ ﭘﯿﺶ ﻧﻈﺮ ﮐﭽﮭﻪ ﺍﺣﮑﺎﻡ ﻫﯿﮟ، ﺟﯿﺴﮯ، ﺑﺴﯿﻂ ﻫﻮﻧﺎ، ﺍﺻﺎﻟﺖ، ﺑﺮﺍﺑﺮﯼ ﯾﺎ ﺷﮯ ﻫﻮﻧﺎ – ﻟﯿﮑﻦ ﭼﻮﻧﮑﻪ ﻭﺟﻮﺩ ﺑﻈﺎﻫﺮ ﮐﺜﺮﺕ ﻣﯿﮟ ﻫﮯ ﺍﺱ ﻟﺤﺎﻅ ﺳﮯ ﮐﭽﮭﻪ ﺍﻭﺭ ﺍﺣﮑﺎﻡ ﻫﯿﮟ، ﺟﯿﺴﮯ، ﻋﻠﯿّﺖ، ﻣﻌﻠﻮﻟﯿّﺖ ﺍﻭﺭ ﺣﺪﻭﺙ ﻭ ﻗِﺪﻡ ‏[ 1 ‏] – ﺍﺏ ﺟﺒﮑﻪ ﻭﺟﻮﺩ ﮐﮯ ﻃﻮﻟﯽ ﺳﻠﺴﻠﻪ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﺣﮑﻤﺖ ﻣﺘﻌﺎﻟﯿﻪ ﻣﯿﮟ ﺟﻮ ﺧﺎﮐﻪ ﭘﯿﺶ ﮐﯿﺎ ﺟﺎﺗﺎ ﻫﮯ، ﺍﺱ ﻣﯿﮟ ﻭﺟﻮﺩ ﮐﮯ ﺗﻤﺎﻡ ﺣﻘﺎﺋﻖ ﭘﺎﺋﮯ ﺟﺎﻧﮯ ﮐﮯ ﺑﺎﻭﺟﻮﺩ ، ﻣﻮﺟﻮﺩﯾﺖ ﻣﯿﮟ ﻣﺨﺘﻠﻒ ﻣﺮﺍﺗﺐ ﺍﻭﺭ ﻃﺒﻘﺎﺕ ﭘﺎﺋﮯ ﺟﺎﺗﮯ ﻫﯿﮟ ﮐﻪ ﺍﻥ ﻭﺟﻮﺩﯼ ﻣﺮﺍﺗﺐ ﮐﮯ ﻭﺟﻮﺩ ﻭ ﻫﺴﺘﯽ ﻣﯿﮟ ﺍﺷﺘﺮﺍﮎ ﺑﮭﯽ ﭘﺎﯾﺎ ﺟﺎﺗﺎ ﻫﮯ ﺍﻭﺭ ﺍﻣﺘﯿﺎﺯ ﻭ ﺍﺧﺘﻼﻑ ﺑﮭﯽ، ﺟﯿﺴﮯ ﻧﻮﺭ ﮐﮯ ﻣﺮﺍﺗﺐ ﻣﯿﮟ ﺷﺪﺕ ﺍﻭﺭ ﺿﻌﻒ ﮐﺎ ﻫﻮﻧﺎ – ﻟﻬﺬﺍ ﺍﺱ ﺳﻠﺴﻠﻪ ﻣﯿﮟ ﻋﺎﻟﯽ ﺗﺮﯾﻦ ﻣﺮﺗﺒﻪ ﺣﻖ ﺗﻌﺎﻟﯽٰ ﺳﮯ ﻣﺘﻌﻠﻖ ﻫﮯ، ﺟﻮ ﻣﺤﺾ ﻭﺟﻮﺩ ﻫﮯ ﺍﻭﺭ ﺍﺱ ﻭﺟﻮﺩ ﮐﮯ ﻻﻣﺘﻨﺎﻫﯽ ﻫﻮﻧﮯ ﮐﮯ ﺳﺒﺐ، ﺍﺱ ﻣﯿﮟ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﻣﺎﻫﯿﺖ ﺍﻭﺭ ﻭﺟﻮﺩﯼ ﺣﺪ ﻧﻬﯿﮟ ﭘﺎﺋﯽ ﺟﺎﺗﯽ ﻫﮯ – ﻟﯿﮑﻦ ﺑﺎﻗﯽ ﻣﺨﻠﻮﻗﺎﺕ ﭼﻮﻧﮑﻪ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﮐﮯ ﻣﻌﻠﻮﻝ ﻫﯿﮟ ﺍﺱ ﻟﺌﮯ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﺫﺍﺕ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﺳﮯ ﻣﺮﺑﻮﻁ ﺍﻭﺭ ﻣﻨﺤﺼﺮ ﻫﯿﮟ ﺍﻥ ﮐﯽ ﻣﺜﺎﻝ ﮐﺴﯽ ﭼﯿﺰ ﮐﮯ ﺳﺎﯾﻪ ﮐﮯ ﻣﺎﻧﻨﺪ ﻫﮯ ﺍﻭﺭ ﺟﺲ ﻃﺮﺡ ﺁﻓﺘﺎﺏ ﮐﯽ ﺭﻭﺷﻨﯽ ﮐﺎ ﺧﻮﺩ ﺁﻓﺘﺎﺏ ﺳﮯ ﺭﺑﻂ ﻫﻮﺗﺎ ﻫﮯ ﯾﺎ ﺍﻧﺴﺎﻥ ﮐﮯ ﻧﻔﺲ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﺍﺱ ﮐﺎ ﺫﻫﻨﯽ ﺗﺼﻮﺭ، ﺍﻥ ﺳﺐ ﮐﯽ ﻭﺍﺑﺴﺘﮕﯽ ﻧﻔﺲ ﮐﯽ ﺷﻨﺎﺧﺖ ﺳﮯ ﻫﻮﺗﯽ ﻫﮯ، ﺟﺒﮑﻪ ﺍﮔﺮ ﻧﻔﺲ ﺍﯾﮏ ﻟﻤﺤﻪ ﮐﮯ ﻟﺌﮯ ﺍﭘﻨﯽ ﺗﻮﺟﻪ ﮐﻮ ﻫﭩﺎﺩﮮ ﺗﻮ ﺍﻥ ﺗﺼﻮﺭﺍﺕ ﮐﺎ ﮐﻮﺋﯽ ﺍﺛﺮ ﺑﺎﻗﯽ ﻧﻬﯿﮟ ﺭﻫﺘﺎ ﻫﮯ – ﮐﯿﺎ ﺍﺏ ﯾﻪ ﻓﺮﺽ ﮐﯿﺎ ﺟﺎ ﺳﮑﺘﺎ ﻫﮯ ﮐﻪ ﻧﻔﺲ ﮐﮯ ﯾﻪ ﺗﺼﻮﺭﺍﺕ ﺍﺱ ﮐﮯ ﻟﺌﮯ ﮐﻮﺋﯽ ﺭﮐﺎﻭﭦ ﺑﻦ ﺳﮑﺘﮯ ﻫﯿﮟ؟ ﯾﺎ ﺳﻮﺭﺝ ﮐﯽ ﮐﺮﻥ ﮐﻮ ﺳﻮﺭﺝ ﮐﮯ ﻋﺮﺽ ﻣﯿﮟ ﺍﯾﮏ ﻣﺨﻠﻮﻕ ﻓﺮﺽ ﮐﯿﺎ ﺟﺎ ﺳﮑﺘﺎ ﻫﮯ، ﺟﺲ ﮐﯽ ﺷﻨﺎﺧﺖ ﺳﻮﺭﺝ ﮐﮯ ﺟﺴﻢ ﮐﯽ ﻣﺮﻫﻮﻥ ﻣﻨﺖ ﻫﮯ؟ ﭼﻮﻧﮑﻪ ﺣﻖ ﺗﻌﺎﻟﯽٰ ﮐﺎ ﻭﺟﻮﺩ ﻣﺤﺾ ﺑﺴﯿﻂ ﻫﮯ ﺍﺱ ﻟﺌﮯ ﺍﺱ ﻣﯿﮟ ﻫﺴﺘﯽ ﮐﮯ ﺣﻘﺎﺋﻖ، ﻭﺟﻮﺩ ﮐﮯ ﻋﻨﻮﺍﻥ ﺳﮯ ﭘﺎﺋﮯ ﺟﺎﺗﮯ ﻫﯿﮟ } ﺑﺴﯿﻂ ﺍﻟﺤﻘﯿﻘﻪ ﮐﻞ ﺍﻻﺷﯿﺎﺀ { ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺑﺎﻭﺟﻮﺩ ﺍﺷﯿﺎﺀ ﻣﯿﮟ ﺳﮯ ﮐﻮﺋﯽ ﺷﺌﮯ ﻭﺳﯿﻊ } ﺑﺴﯿﻂ { ﻫﻮﻧﮯ ﮐﺎ ﻋﻨﻮﺍﻥ ﻧﻬﯿﮟ ﺭﮐﮭﻪ ﺳﮑﺘﯽ ﻫﮯ } ﻭﻟﯿﺲ ﺑﺸﺊ ﻣﻨﮭﺎ { ﺍﻭﺭ ﺣﻖ ﺗﻌﺎﻟﯽٰ ﻣﯿﮟ ﮐﺴﯽ ﺑﮭﯽ ﮐﻤﺎﻝ ﮐﺎ ﻓﻘﺪﺍﻥ ﻧﻬﯿﮟ ﻫﮯ ﺍﻭﺭ ﻭﻫﯽ ﺩﻭﺳﺮﮮ ﺗﻤﺎﻡ ﮐﻤﺎﻻﺕ ﮐﺎ ﺳﺮﭼﺸﻤﻪ ﻫﮯ ﺍﻭﺭ ﺗﻤﺎﻡ ﮐﻤﺎﻻﺕ ” ﻓﯿﺾ ” ﮐﮯ ﻧﺎﻡ ﺳﮯ ﺍُﺳﯽ ﺳﮯ ﺟﺎﺭﯼ ﻫﻮﺗﮯ ﻫﯿﮟ – ﺑﯿﺸﮏ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ، ﭼﻮﻧﮑﻪ ﺑﺴﯿﻂ ﻣﺤﺾ ﻫﮯ، ﻟﻬﺬﺍ ﺍﺱ ﮐﮯ ﻟﺌﮯ } ﺛﺎﻧﯽ { ﺍﻭﺭ ﺷﺮﯾﮏ ﻧﺎﻣﻤﮑﻦ ﻫﮯ، ﮐﯿﻮﻧﮑﻪ ﺍﮔﺮ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﮐﮯ ﻟﺌﮯ ﮐﻮﺋﯽ ﺷﺮﯾﮏ ﻫﻮﺗﺎ ﺗﻮ ﺍﺱ ﮐﮯ ﻟﺌﮯ ﻣﺨﺼﻮﺹ ﮐﻤﺎﻝ ﻫﻮﺗﺎ ﺍﻭﺭ ﺩﻭﺳﺮﮮ ﮐﮯ ﮐﻤﺎﻝ ﺳﮯ ﻣﺤﺮﻭﻡ ﻫﻮﺗﺎ، ﭘﺲ ﺍﻥ ﻣﯿﮟ ﺳﮯ ﻫﺮ ﺍﯾﮏ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﻭﺟﻮﺩ ﮐﺎ ﻣﺮﮐﺐ ﻫﮯ ﮐﻪ ﺗﺮﮐﯿﺐ ﮐﯽ ﯾﻪ ﻗﺴﻢ } ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﮐﯽ ﺗﺮﮐﯿﺐ، ﺑﻪ ﺍﻟﻔﺎﻅ ﺩﯾﮕﺮ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ { ﺗﺮﮐﯿﺐ ﮐﯽ ﺑﺪﺗﺮﯾﻦ ﻗﺴﻢ ﻫﮯ ‏[ 2 ‏] –

ﻧﺘﯿﺠﻪ ﮐﮯ ﻃﻮﺭ ﭘﺮ، ﻣﻤﮑﻦ ﺍﻟﻮﺟﻮﺩ ﺍﭘﻨﯽ ﻭﺟﻮﺩﯼ ﻣﺤﺪﻭﺩﯾﺖ ﮐﯽ ﻭﺟﻪ ﺳﮯ ﺣﻀﺮﺕ ﺣﻖ ﺗﻌﺎﻟﯽٰ ﮐﮯ ﻭﺟﻮﺩ ﮐﮯ ﻋﺮﺽ ﻣﯿﮟ ﺭﻫﻨﮯ ﮐﯽ ﻗﺪﺭﺕ ﻧﻬﯿﮟ ﺭﮐﮭﺘﺎ ﻫﮯ، ﮐﯿﻮﻧﮑﻪ ﻭﺟﻮﺩ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﺑﺴﯿﻂ ﺍﻭﺭ ﻻﻣﺤﺪﻭﺩ ﻫﻮﻧﮯ ﮐﯽ ﻭﺟﻪ ﺳﮯ ” ﺷﺮﯾﮏ ﺳﮯ ﻣﻨﺰّﻩ ” ﻫﮯ – ﺑﻠﮑﻪ ﻣﻤﮑﻦ ﺍﻟﻮﺟﻮﺩ، ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﮐﮯ ﻭﺟﻮﺩ ﮐﮯ ﻃﻮﻝ ﻣﯿﮟ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﻣﻌﻠﻮﻝ ﺍﻭﺭ ﻭﺍﺿﺢ ﺗﺮ ﺍﻟﻔﺎﻅ ﻣﯿﮟ ﺍﺱ ﮐﯽ ﺁﯾﺎﺕ ﮐﺎ ﺟﻠﻮﻩ ﺍﻭﺭ ﻣﻈﻬﺮ ﻫﮯ – ﺍﻭﺭ ﻣﺸﺨﺺ ﻫﮯ ﮐﻪ ﭼﻮﻧﮑﻪ، ﻣﻤﮑﻦ ﺍﻟﻮﺟﻮﺩ، ﻣﺤﺪﻭﺩ ﻫﮯ، ﺍﺱ ﻟﺌﮯ ﺗﺮﮐﯿﺐ، ﻣﺎﻫﯿﺖ، ﺗﻐﯿّﺮ ﻭ ﺗﺒﺪّﻝ ﻭﻏﯿﺮﻩ } ﻣﻤﮑﻨﺎﺕ ﮐﮯ ﻗﺴﻢ ﻣﯿﮟ { ﺟﯿﺴﮯ ﺿﻌﻒ ﺍﻭﺭ ﻣﺤﺪﻭﺩﯾﺘﯿﮟ، ﻓﻘﺪﺍﻥ ﻭ ﻧﺎﺩﺍﺭﯼ ﮐﯽ ﻭﺟﻪ ﺳﮯ ﻫﻮﺗﯽ ﻫﯿﮟ ﺍﻭﺭ ﯾﻪ ﻣﻌﻠﻮﻝ ﮐﯽ ﺧﺎﺻﯿﺖ ﻫﮯ ﮐﻪ ﻋﻠﺖ ﺳﮯ ﻭﺟﻮﺩﯼ ﺭﺍﺑﻄﻪ ﺭﮐﮭﻨﮯ ﮐﮯ ﺑﺎﻭﺟﻮﺩ ﻋﻠﺖ ﮐﮯ ﺗﻤﺎﻡ ﮐﻤﺎﻻﺕ ﻧﻬﯿﮟ ﺭﮐﮭﺘﺎ ﻫﮯ ﺍﻭﺭ ﻋﻠﺖ، ﻣﻌﻠﻮﻝ ﮐﮯ ﮐﻤﺎﻻﺕ ﮐﮯ ﻋﻼﻭﻩ، ﺩﻭﺳﺮﮮ ﮐﻤﺎﻻﺕ ﺑﮭﯽ ﺭﮐﮭﺘﯽ ﻫﮯ – ﺍﺱ ﻟﺤﺎﻅ ﺳﮯ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺑﺴﯿﻂ ﻣﺤﺾ ﻫﮯ، ﺍﻭﺭ ﻣﻤﮑﻦ ﺍﻟﻮﺟﻮﺩ ﻣﺮﮐﺐ ﺍﻭﺭ ﻣﺤﺪﻭﺩ ﻫﮯ – ﺍﻣﺎﻡ ﺧﻤﯿﻨﯽ } ﺭﺡ { ﮐﯽ ﺗﻌﺒﯿﺮ ﻣﯿﮟ “: ” ﻭﺟﻮﺩ ” ، ﺧﯿﺮ ﻭ ﺷﺮﺍﻓﺖ ﺍﻭﺭ ﺩﺭﺧﺸﻨﺪﮔﯽ ﻫﮯ ﺍﻭﺭ ” ﻋﺪﻡ ” ، ﺷﺮ، ﭘﺴﺘﯽ، ﺗﺎﺭﯾﮑﯽ ﺍﻭﺭ ﮐﺪﻭﺭﺕ ﻫﮯ ﺍﻭﺭ ﺟﺲ ﻗﺪﺭ ﻭﺟﻮﺩ ﮐﺎﻣﻞ ﺗﺮﻫﮯ ﺍﺱ ﮐﯽ ﺧﯿﺮ ﻭ ﺷﺮﺍﻓﺖ ﻣﮑﻤﻞ ﺗﺮ ﻫﮯ ﯾﻬﺎﮞ ﺗﮏ ﮐﻪ ﺍﯾﮏ ﺍﯾﺴﮯ ﻭﺟﻮﺩ ﭘﺮ ﻣﻨﺘﻬﯽ ﻫﻮﺗﺎ ﻫﮯ ﺟﺲ ﻣﯿﮟ ﮐﺴﯽ ﻗﺴﻢ ﮐﺎ ﻋﺪﻡ ﻧﻬﯿﮟ ﻫﮯ ﺍﻭﺭ ﯾﻪ ﺍﯾﺴﺎ ﮐﻤﺎﻝ ﻫﮯ ﺟﺲ ﻣﯿﮟ ﮐﺴﯽ ﻗﺴﻢ ﮐﺎ ﻧﻘﺺ ﻧﻬﯿﮟ ﻫﮯ ﺍﻭﺭ ﺗﻤﺎﻡ ﺧﯿﺮﻭﺷﺮﺍﻓﺖ ﺍﻭﺭ ﺗﺠّﻠﯿﺎﺕ ﺣﻖ ﺗﻌﺎﻟﯽٰ ﺳﮯ ﻣﺮﺑﻮﻁ ﻫﯿﮟ ﺍﻭﺭ ﮐﻮﺋﯽ ﺧﯿﺮ ﻭ ﮐﻤﺎﻝ ﺣﻘﯿﻘﯽ ﻧﻬﯿﮟ ﻫﮯ، ﻣﮕﺮ ﯾﻪ ﮐﻪ ﺍﺱ ﺳﮯ ﻣﺮﺑﻮﻁ ﻫﻮ، ﺍﺱ ﮐﮯ ﺫﺭﯾﻌﻪ ﻫﻮ ﺍﻭﺭ ﺍﺱ ﻣﯿﮟ ﭘﺎﯾﺎ ﺟﺎﺗﺎ ﻫﻮ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺗﺤﺖ ﻫﻮ } ﺑﻪ ﻭ ﻣﻦﻩ ﻭ ﻋﻠﯽﻩ { ﺩﻭﺳﺮﮮ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ ﮐﮯ ﺧﯿﺮﻭﮐﻤﺎﻻﺕ ﺍﺱ ﺳﮯ ﻣﻨﺴﻮﺏ ﻫﻮﻧﮯ ﮐﮯ ﺍﻋﺘﺒﺎﺭ ﺳﮯ ﻫﻮﺗﮯ ﻫﯿﮟ –

‏[ 3 ‏] ”

‏[ 1 ‏] ﺟﻮﺍﺩﻯ ﺁﻣﻠﻰ، ﻋﺒﺪﺍﻟﻠَّﻪ، ﺗﺤﺮﯾﺮ ﺗﻤﻬﯿﺪ ﺍﻟﻘﻮﺍﻋﺪ، ﺍﻟﺘﺮﮐّﻪ ﺻﺎﺋﻦ ﺍﻟﺪﯾﻦ ﻋﻠﻰ ﺑﻦ ﻣﺤﻤﺪ، ﺹ .319

‏[ 2 ‏] ﺟﻮﺍﺩﻯ ﺁﻣﻠﻰ ﻋﺒﺪﺍﻟﻠَّﻪ، ﺷﺮﺡ ﺣﮑﻤﺖ ﻣﺘﻌﺎﻟﯿﻪ ‏( ﺍﺳﻔﺎﺭ ﺍﺭﺑﻌﻪ ‏) ، ﺝ 6 ، ﺑﺦ 1 ، ﺹ 434 – 433 – ﺍﻧﺘﺸﺎﺭﺍﺕ ﺍﻟﺰﻫﺮﺍﺀ .

‏[ 3 ‏] ﺍﻣﺎﻡ ﺧﻤﯿﻨﻰ، ﺭﻭﺡ ﺍﻟﻠَّﻪ، ﺷﺮﺡ ﺩﻋﺎﻯ ﺳﺤﺮ، ﺹ .143

Via : http://islamquest.net/ur