Time and space, its reality, expressional appearances and its wide-ranging concept has always drawn the heed of wisdom. First of all in the theistic study and in the aesthetic reason of the universe, it is necessarily required to have an understanding with the reality of time and space. Dr. Mohammad Iqbal, the incomparable rhymester and philosopher of the Urdu counts it as compare favourably with to the empathy of pep and death. It is obvious that the philosophy of time and spaciousness has been a significant subject of analyse in the field of philosophy and creed. Dr. Mohammad Iqbal was aware of its rank and secrets with in, then he disclosed the secrets of sooner and leeway. His revelation of culture and space has become most helpful in sympathy it in a egregious way.
In its real wisdom Dr.Iqbal’s philosophy of time and space is metaphysical explanations which can be understood after a profound thought. In Dr.Iqbal’s view the time appears as the first characteristic of the creativity of God. The existence of time and space is inevitable for any kind of movement, sensibility and beingness. In his view time and space is such a reality which works as a womb for the beingness of things, its movements, developments and destructions. Every happening, its existence and the very fate of the universe depends up on the time. This is the reason that Iqbal describes time as one of the most important attribute of the absolute reality.
This attribute is greater to all the required characteristics for sustainity of the universe. So the time and space are most important requirements for things to come in existence. It is impossible for things to get created or come in existence without time and space.
The next most common among all the things in the universe is locomotion. It comes as a necessary factor for life and its internal and external appearances and beingness. Time is the measure of locomotion and thus the importance of time for existence is revealed. In the Iqbal’s view it was necessary for the absolute intention to set time and space before creating any object in the universe. In other words the existence of time and space became most important to create and orderly organize the creations, and after that it came into expressions of beingness, through the mercy of sustainity. This is the reason that time and space became such inevitable that it became impossible to imagine things and its beingness without their existence.
On the other hand it became impossible for all happenings to happen with out them. Therefore, the time which is the basis for all the actions and effects has been described by Iqbal a drafter of happening and its scripts. Iqbal says in his couplet:
The chronology of the day and night is the drafter of happening and its sprit. The chronology of the day and night is the basis of life, death and its sprits.
In the second line of the couplet Iqbal declares time and space as the basis or reality of life and death and its sprits. This is crystally clear that time and space is the basis of life and death because these are the route cause of existence of life and death. The real cause is the desire, will or wish of the creator of the universe Who completes His intention with the word “Be�. The time and space are the basis for beingness of things and its movement to happen.
With the usage of the term ‘Choronologer of incidents’ [Naqsh gare haadsaat] and ‘Basis of life and death’ [ Asle hayato mamaat], it came forward that it is wrong to call time as a creature. Time is flash of the characteristics of suatainity which personate the creator, as the God says to Mohammad the Prophet of mankind (peace be upon him):
“Don’t vilify time, I am the time� [?? ???? ????? ????? ????????]
When Iqbal quoted this Hadith before Goethe [the renowned philosopher and poet of France] was stunned, as he heard this divine revelation.
The next main characteristic of Iqbal’s philosophy of time and space is that these are the essentials of the universe and appearances around it, which can be termed as the essence of beingness. On the other hand it is totally de-linked even being chronologically attached with the things and happenings of the world. Because of this, there is the dialectical existence of beauty and ugliness, light and darkness, color and perfume, taste and senses, hearing and seeing, sound and perception, observation and feelings, knowledge and wisdom in all the internal and external expressions of the universe. All these expressions and appearances do not have their existence in completeness, but they all are merged in one unity to engulf completely the divine unity, to which Iqbal says ‘Cloak of the characteristics’:
The days and nights are the two threads of silk through which God makes His cloak of characteristic to exhibit himself’
In Iqbal’s view, besides the chronologer of happenings, basis of reality of life and death and the two threads of silk for the cloak of characteristics of His exhibition, the time is the synonym to the accountability of the universe. Sometimes the accountability appears in the universal laws of changes [light and darkness] and sometimes it appears in the behavior and intention of the mankind and further sometimes it affects the human soul and sprit externally. The time is moving towards it accountability through the biological life and all it belongings, and as a result there is chronological order and complete balance in the universe. Iqbal says in one of his couplet:
“It accounts you, it accounts me, the days and night are the accountants of the universe�.
We also find time and space in Iqbal’s poetry in its literal meaning. This meaning is almost desirable essentials and essence as a theme or results of universe. This understanding is more important than the creative and structural views, because through these interpretations one can reach or understand the creator of the universe and can conclude who He is. The ultimate reality Who is free from time and space makes the existence of time and space as a tool to reveal Himself as a beginning and the end of all which exists and does not:
“Days and nights are the echo of the Eternity through which the God shows cups and crusts and all probable imaginable and non imaginable possibilities of His power�
We also see that Iqbal percepts the time in two dimensions. Firstly, it is the time which relates itself with the structural and non structural existence and the other which is related to the hypothetical and para-existential and non- existential. The time which is related to the universe in one way or the other is called ‘ serial time’ and the time which is related to the hypothetical , para-existential happening and events, property and power, control and absolute control is called the real or absolute time. In absolute time the past present and future becomes completely stagnant with out any virtual or real mobility. Iqbal says that the ‘serial time’ is just a flash of absolute time, which is floating with and within the universe, with and with out stagnancy, to have their beingness, with all relative cause and effects and in totality it is the revelation of Divine Unity.
Iqbal’s philosophy of time and space is the re-interpretation and absolute explanation of the ‘words of faith’ [kalmia] which means that there is no God but Allah [laa ilaa ha illallah], as the aim and objective to tell these ‘words of faith’ [kalmia] is to achieve the complete essence of faith in Unity and its acceptance in totality of His oneness. For Iqbal same is the reason for explanation of the doctrine of time and space, as these words of faith reveal that the God is the real organizer of the universe and happening around it.
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