Innalilahe wainaelehe rajeoon/ Event horizon

Question: Where do the stations and circumstances of life vanish?”

Answer: What is life? The question has rendered even the most eminent philosophers, intellectuals, and scientists—adorned with the laurels of contemporary progress and achievement—as mere apprentices before its profundity. Yet, when we engage with the sacred scriptures of the prophets and the divinely revealed celestial texts, we discover the central theme of these unerring texts is none other than life itself. What is life? How does it originate, and how does it manifest? And when it ceases to be, what path does it follow toward its end? Alas, it is deeply regrettable that many adherents of religion have distorted the essence of these revelations. Instead of guiding followers towards "spirituality"—the true purpose of divine scriptures—they have convoluted the teachings to such an extent that their original clarity has become obscured.

For instance, some followers of religion have reduced the mystery of existence before birth and after death to the doctrine of reincarnation, while others, relying on these same divine references, have reduced the Merciful and Compassionate Essence of Allah the Almighty to a mere symbol of wrath, fear, and punishment.

Due to the intrigues of such individuals—limited in thought and narrow in vision—the creation of God, instead of uniting upon the oneness of God and the singular message of His messengers, has continued to fragment into disparate religions, sects, and factions. Yet a time shall surely come when the nations of the world will find themselves compelled to converge upon a single point—and that point shall prove to be the Qur’ānic Unity.

Top of Form

Bottom of Form

Now returning to the original issue—where do the states and stages of life go once they have passed? And if we propose that actions and experiences continue to unfold upon the axis of time, then we must ask: what is the true nature of time?

According to the Divine revealed scriptures, Allah the Almighty has ordained two aspects of life and its circumstances: one exalted (a‘lā) and one lowly (asfal). When we contemplate these two aspects, it becomes evident that the nature of action remains the same in both; what distinguishes one from the other is intention. The Qur’an refers to both these aspects of life as the "Kitāb al-Marqūm"—the inscribed book.

Translation: “And what will make you understand what ‘Illiyyīn (the higher life) is? And what will make you understand what Sijjīn (the lower life) is? It is a written record.”

In light of modern science, if we liken this phenomenon to a “film,” the matter becomes more accessible to the intellect. The sayings of prophets, particularly those of the Prophet Muhammad (P.B.U.H), provide further clarity. He said, “Do not revile time; indeed, time is Allah.” In other words, time, conditions, and life—all are manifestations of the Divine.

After this brief preface, we may state in general knowledge terms that life, pre-life, and post-death—all of these stages and states are part of the Kitāb al-Marqūm, the inscribed Book, or in contemporary terms: a film. Everything that has happened, is happening, or will happen in the universe is inscribed upon the Loḥ Maḥfūẓ (the Preserved Tablet). When Allah’s Divine manifestation (Tajallī) feeds these inscriptions, they begin to manifest upon various screens.

It is crucial to understand that the Loḥ Maḥfūẓ does not operate under the same constraints of time and space as the Arsd or Screen. According to the Divine law of preserved tablet, the inscriptions descend from the Loḥ Maḥfūẓ, pass through the Second Tablet and the Barzakh, and are finally projected upon the Throne (‘Arsh), eventually becoming manifest upon the Earth.

From a spiritual perspective, when we analyze human creation, we discern three distinct Plateforms (or "screens") that manifest in the process.

1.   The first screen descents inspirations and abstract notions (wāhima and thoughts).

2.   The second screen forms impressions and inner images (taṣawwur and perceptions).

3.   The third screen gives rise to tangible forms and manifestations.

Just as these impressions descend through these three stages, they also return through them, ultimately rejoining the Loḥ Maḥfūẓ. In essence, the entire span of life—its events, situations, birth, and death—is but a single, continuous film inscribed on the preserved Tablet.

Those individuals who are blessed with spiritual ascension, witness through direct divine observation (mushahadah) the profound truth that

“Innā lillāhi wa innā ilayhi rāji‘ūn

 "Indeed, to Allah we belong, and to Him is our return".

In this state, they come to realize that all phenomena are manifestations of divine will and mercy.