Time and Space

Chapter Five

Question: In the context of spiritual sciences, you often mention the negation of time and space. If time and space cease to exist, the existence of anything would also become irrelevant. Could you please elaborate on what is meant by the negation of time and space?

Answer: Whether life pertains to the physical realm (Nasoot), the intermediate realm (Realm of A’raf), the realm of reckoning (Hashr-o-Nashr), or the realms of Paradise (Jannah) and Hell (Jahannum), its foundation is inherently tied to imperatives. It is an established universal law that the substance or constituents of these imperatives are derived from knowledge. Without the existence of knowledge required to fulfill a particular imperative, that imperatives would neither arise nor become relevant. For example, one of the fundamental imperatives of life is hunger and thirst. If we were unaware that hunger is an essential process for sustaining life, preserving it, and keeping it in motion, we would not comprehend hunger as a necessity. However, our understanding indicates that consuming nourishment is essential for sustaining life and facilitating physical growth.

The negation of time and space in spiritual discourse refers to transcending the constraints imposed by these dimensions. As life transitions from one realm to another, the knowledge of the specific needs within that realm redefines the nature of existence. In each realm, the governing principles of consciousness and the fulfillment of life's imperatives align with the structural reality inherent to that realm. Consequently, the perception of time and space adjusts in accordance with the framework of knowledge active within the specific realm under consideration. The act of consuming nourishment is, in essence, a form of knowledge. Within this knowledge resides the understanding of which substances maintain physical health and which may harm it. The collective term for this understanding is referred to as imperatives. The same principle applies to thirst, anger, mercy, love, sleep, and dreams, among other phenomena. The core idea is that without acquiring knowledge of something, we remain unaware of it. For knowledge to exist, it is essential to have a source, and it is equally necessary for there to be an agency where the knowledge obtained from this source is stored and preserved. It is consequently imperative for there to be an agency capable of attributing meaning to this knowledge, and ultimately, it is necessary for an agency to exist upon which the manifestation of this knowledge can be realized. For instance, when an individual experiences the sensation of hunger, this indicates the body's need for nourishment. The agency responsible for receiving this information processes it and assigns meaning—such as the understanding that one should consume bread or fruits. This processed information is then accepted by the celestial body, which manifests this knowledge. The individual perceives the action of consuming food. In the context of fulfilling physical imperatives, this process remains constant, whether in the realm of the physical world (Nasoot), the realm of A’raf, the realm of Hell, or the realm of Paradise. In each of these realms, the same fundamental mechanism of response is at play.

Jannah is considered as such due to its attributes, including rivers of milk and honey, abundant fruits, and myriad resources dedicated to the well-being and comfort of its inhabitants. In contrast, Hell is defined by its scarcity of resources, forcing its inhabitants to endure severe conditions. The fundamental principle here is knowledge. Knowledge informs us that an individual may be so bound by physical constraints that they can only travel a limited distance, such as three miles in an hour. Alternatively, an individual may possess such unbound and autonomy that a single step can transcend the boundaries of physical space and time, reaching the entire expanse of the seven heavens. For instance, an individual may, in their mind’s eye and with an act of will, choose to prostrate before Allah (the Almighty) on the Divine Throne (Arsh), and the very moment they form this intention, it becomes an immediate reality. Allah (the Almighty), with His praiseworthy attributes, is present on the Throne, and the servant finds themselves in prostration before Him.

To claim that a human being cannot spiritually traverse the heavens, bow before Allah (the Almighty), or witness the Divine Presence is to embody a profound ignorance and a grave distortion of the truth. The absurdity of this claim becomes evident when one reflects on the fact that a human, carried by light, can effortlessly travel vast distances, such as from America to Karachi, in a manner devoid of time or spatial delay. Moreover, their words and actions can be observed and heard instantaneously across vast distances, exemplifying the potential for advancement within the confines of limited material resources. If an individual becomes cognizant of the potential inherent in the same capacity that led to the invention of television, it would be inconceivable for them to accept that such a person could not, by sheer will and intention, transition between realms or traverse from one point of existence to another. What was once regarded as magic or mystical phenomena, often relegated to the realm of fantastical tales, is now observable and accessible in the present era. The paradox of human existence is striking. On one hand, an individual remains so limited in their sensory faculties that they are unable to perceive even the faintest sound of a hundred footsteps, yet, on the other hand, through their own creations, they wield such power and autonomy that they can perceive voices across vast distances, spanning thousands of miles.

The tools and resources of knowledge can be understood as varying in their form and manifestation. In the Qur'anic context, a careful reflection reveals that food is accessible both in Paradise and in Hell. In Paradise, the food is described as milk, honey, fruits, and other delights, while in Hell, the food consists of Zaqqum, thorns, and substances that invoke revulsion. The point to note here is that the knowledge of food exists in both realms; the means and provisions for sustenance are available in both, yet their significance and the meanings attached to them differ profoundly. The food in Paradise is deemed superior because it carries a positive, comforting meaning. The knowledge of hunger in this context is associated with comfort, pleasure, and fulfillment. In contrast, the knowledge of hunger in Hell carries negative connotations—revulsion, regret, suffering, and anguish. This distinction highlights how the same concept—hunger and sustenance—can manifest with entirely different meanings depending on the realm in which it is experienced. In a more succinct sense, it can be concluded that the entire universe is, in essence, a form of knowledge. The various forms of knowledge are those in which meanings are assigned, thus shaping how each phenomenon is experienced, understood, and interpreted across different realms.

The celestial body is an agency that imbues knowledge with meaning. When a person descends from the realm of spirits and enters this world, the celestial body absorbs meanings and concepts from that realm in which the person is bound, restricted, and confined—each step is shackled within limitations. When the celestial body, after detaching from the physical body in the realm of material existence (Alam Nasoot), enters another realm and creates a new form based on the atmosphere and environment of that realm, its meanings and concepts shift. In this knowledge, the meanings and concepts of Time and Space become so minimal that they are almost negated, as is often said that Time and Space are completely dissolved. However, this is not the case. This is because, like in Alam Nasoot, in Alam A'raf (the realm between worlds) there is also earth, and like Alam Nasoot, in Alam A'raf there are homes. People eat, drink, walk, meet their loved ones, feel joy, and sorrow. Experiencing joy or sorrow, living in homes, walking on earth, feeling the heat of the sun, and undergoing the changes of seasons do not negate the boundaries of Time and Space, but they do expand the scope of human choice and free will.

When an individual walks, they experience the physical sensations of temperature, such as heat and cold. Furthermore, the biological imperatives of hunger and thirst, as well as the subjective experiences of discomfort and relief, are ever-present. In contrast, the same individual, when traveling by air, may cover thousands of miles within a single hour. Despite the dramatic expansion in distance, the individual continues to feel the effects of temperature, hunger, and other bodily needs. This phenomenon highlights the disruption of the traditional constraints of Time and Space, which typically govern movement, yet do not eliminate the fundamental requirements of the human body. In a similar manner, in the realm of the afterlife (Aalam-e-Aaraf), Time and Space undergo a significant transformation. For instance, consider the scenario where an individual in Karachi passes away, and their loved ones are in Delhi. In the realm of Aalam-e-Aaraf, the distance between these locations diminishes, such that a journey that might have previously taken considerable time and effort can now be traversed almost instantaneously. While Time and Space are condensed, they are not entirely negated; rather, they are adapted according to the metaphysical conditions of the realm. As one moves from one realm to another, the speed of transition increases, ultimately leading to a point where the individual can exist in multiple realms simultaneously—one foot in the realm of the corporeal world (Aalam-e-Nasoot) and the other in the transcendental realm (Aalam-e-Aarsh).