Division of Space

In the initial act of cosmic creation, it is posited that the Divine first fashioned carbon, which the Qur’ān designates as dukhan (Divine smoke). This dukhan does not correspond to the perceptible smoke of ordinary experience but signifies an imperceptible, subtle emanation. Had the Divine Creator not fashioned this element known as carbon, it is conceivable that the cosmos would not have manifested; alternatively, the foundational structure of the universe might have been established upon another principle or substance. The specific rationale underlying the selection of carbon as the fundamental constituent of creation, however, resides exclusively within the domain of Divine knowledge.

Carbon’s distinct importance derives from its capacity to generate an intricate lattice structure that systematically disperses and entangles all other atomic constituents. This carbon lattice serves as the foundational matrix wherein atoms coalesce; no other elemental atom inherently resists isolation or solitary existence to this extent. The persistence of isolated atoms would preclude the emergence of any coherent cosmic morphology, branching, or structural organization. As the sixth element in the periodic series, carbon uniquely orchestrates the aggregation of disparate atoms into diverse and complex molecular architectures. Moreover, this lattice extends its integrative function to subatomic particles such as electrons and protons, consolidating them within a unified framework. Apart from carbon, there exists no known fundamental agent capable of sustaining the cohesive assembly and structural coherence essential to the universe’s ontological fabric.

It is imperative to reiterate, as previously asserted, that an atom fundamentally constitutes a behavior manifested intermittently across space-time and may be conceptualized as an event. Examples include the manifestation of a tree, the formation of a mountain within the natural order, or the existence of a human or animal—each representing discrete occurrences. The rationale behind nature’s exclusive utilization of carbon in the cosmic architecture remains solely within the purview of Divine wisdom. Consequently, innumerable esoteric aspects of creation persist beyond the epistemological reach and cognitive capacities of humanity.

In the current ontological framework, all extant entities are fundamentally predicated upon carbon. In Sufi nomenclature, the atom is termed Nasma; nevertheless, I shall adhere to the term “atom” for conceptual clarity, given that Nasma is not universally accessible. Upon carbon’s configuration into a lattice structure, the cosmic foundation was instituted, identified in scientific discourse as the nebula. This nebular formation is essentially constituted of carbon. Irrespective of the variety or quantity of constituent atoms, all remain subsumed under the dominion of this carbon lattice.

Emanating from carbon is a Divine luminous emission distinct yet integrally linked, scientifically denominated as the photon. The origin and fundamental nature of both entities are identical; however, their trajectories diverge distinctly. As carbon emanates from the nebula, it sequentially generates various atomic species. These atoms remain indistinguishable from photons until they reach the Andromeda phase, during which they coexist integrally with photons, precluding any differentiation. Beyond the Andromeda phase, atoms and photons become ontologically distinct. In Sufi epistemology, atoms are denoted as Nasma, whereas photons are designated as ʿĀriḍ, signifying transient or accidental phenomena. These terminologies are introduced here to provide conceptual clarity within the mystical framework, acknowledging that the physical definitions of “photon” and “atom” inadequately capture the metaphysical significances embodied by ʿĀriḍ and Nasma. Nevertheless, “photon” and “atom” are employed for heuristic purposes. The term Nasma corresponds more closely with the notion of the atom. Crucially, up to the Andromeda stage, no epistemological distinction is drawn between atoms and photons.

Among the defining characteristics of photons is their lack of spatial dimension and their propagation at the universal speed limit, enabling them to traverse the cosmos and return to their origin instantaneously, reflecting a unique ontological status within the cosmic order. This characteristic is essentially that of the ʿĀriḍ. Although scientific discourse on photons remains inconclusive, it is definitively established within this metaphysical framework that the ʿĀriḍ, upon traversing any point in space-time, completes an instantaneous cosmic circuit and returns to its point of origin. The universe is pervasively saturated with photons in immense quantities.

Regarding the Nasma, or atom, as it emanates from the nebula, it retains its inherent properties. Consequently, all atoms within the cosmos manifest this behavior, indicating that every atom is fundamentally a subdivision originating from carbon’s structure. The Qur’an uses the term Dukhān to denote what is scientifically identified as carbon. Within Sufi discourse, this concept is termed Rūfān. This discussion relates to the stratification of space. As carbon gives rise to hundreds of atoms, their individual properties diversify, yet all remain integral links within a singular continuum—whether designated as Dukhān, carbon, or Rūfān. Collectively, these atoms constitute the fundamental substrate that sustains the entire structure and function of the cosmos.

There exist distinct classifications of ʿĀriḍ. Among them, certain categories are essential to note. One such form of ʿĀriḍ detaches from carbon and integrates into the nebula. A second category of ʿĀriḍ is that which comes into contact with carbon and, upon detachment, undergoes a transformation in its wavelength, proceeding along an alternate trajectory. A third category comprises those forms of ʿĀriḍ that repeatedly engage with carbon; their wavelength is likewise distinct, and their path, though separate, remains within the same domain traversed by the first and second categories. A fourth category consists of those ʿĀriḍ entities that remain in constant conjunction with carbon, possessing no fixed trajectory of their own, and instead follow the course determined by the movement of carbon itself.

Now, turning to a more refined contemplation of the partitioning of carbon and its corresponding functions: every category of atom that originates from carbon is a manifestation of the same Nasmā already delineated. Regardless of their multiplicity—whether they number in the hundreds or beyond—each atom emerges with distinct dimensional properties. These distinctions are not limited merely to dimensionality; rather, each possesses unique behavioral patterns, along with differentiated qualitative states—comprising specific properties and influences.

It must be borne in mind that the convergence of these atoms is contingent upon carbon itself. Carbon, by its intrinsic sensitivity, possesses the capacity to aggregate atoms according to the measure and nature of its attraction, thereby giving rise to distinct configurations. Such assemblages and configurations culminate in complex cosmic structures. As carbon modulates the relationships among atoms, it establishes the basis of the entire cosmos and the diversity within it.

In the metaphysical paradigm discussed, the entity termed Nasmā corresponds to the atom, encompassing all its aspects and dimensions as outlined. Within this framework, all cosmic manifestations are intrinsically tied to carbon as their primary origin. The photon (ʿĀriḍ) represents a parallel but ontologically distinct phenomenon, essential for cosmic propagation but fundamentally different in substance and function from Nasmā. This refined distinction elucidates the fundamental dichotomy between the two essential constituents of cosmic ontology.