Space

Scientists define space as a vacuum where Earth's gravitational force is absent. However, the question of where exactly gravity ceases to exist remains a separate and complex matter. It is due to Earth’s gravity that even inanimate objects exist, yet something remains unaffected by gravity. Abstract phenomena such as perception (wahma), thought, regret, contemplation, and reflection operate beyond the domain of gravitational influence. Numerous observations support this assertion. For instance, during sleep, while the body continues to breathe under the influence of gravity, the mind becomes detached from it. In dreams, one eats, drinks, walks, and traverses' immense distances instantly. The experiences encountered in this state are inscribed in memory just as vividly as those in wakefulness. This indicates that the mind—its perceptions, hearings, and understandings—functions independently of Earth’s gravitational force.

A direct implication of this reflection is that the conventional scientific definition of space—as merely a void where Earth's gravitational force is absent—is incorrect, while the human being remains unbound by Earth's gravitational force across all spatial domains. The human being cannot be reduced solely to the function of respiration; during sleep, for instance, the act of breathing continues, yet the individual remains entirely unaware of it. This suggests that the human being is, in a more profound sense, constituted by cognition, reflection, and conscious attention—that is, by the sensory faculties. These faculties are not merely adjuncts to life; they are its very foundation. It is therefore necessary to delineate this state, for whether situated on Earth or in outer space, the human being transcends the gravitational force of the Earth at the level of consciousness. Further evidence lies in the observation that if gravity wholly governed the human constitution, death would be impossible. The individual would persist indefinitely, as gravity would encapsulate and preserve every mode of being. In the spiritual cosmology, space is not confined to the notion of a physical vacuum. Rather, space is ontologically pervasive—it is present in all things, intrinsic to all phenomena, and nothing exists outside its domain.

Within the veil of the human mind reside four distinct spaces: the domain of darkness and the space beyond it, as well as the domain of light and its corresponding beyond. These constitute the foundational four spaces. Through the control of sleep or prolonged wakefulness, an individual may acquire the capacity to exert mastery and control over these spatial realms. Such mastery facilitates the perception of phenomena both within the darkness and beyond the veil of light. This transformative process unfolds progressively through extended durations of wakefulness—initially spanning twenty-four hours, then forty-eight, followed by seventy-two, and ultimately surpassing eighty-four hours. Commonly, after approximately seventy-two hours, the individual attains the ability to govern the perceptual domains they intend to command. Consequently, the four spaces disengage from the veil of the mind, becoming distinctly manifest and subject to conscious control. Within these domains, a variety of phenomena emerge, notably including fragmented and discrete visions pertaining to future events, reflecting the non-linear and multifaceted nature of such perceptual experiences.

Gradually, the individual begins to synthesize these fragmented elements, thereby generating meaningful coherence within space. This leads to the discernment of prospective conditions destined to manifest in the future. When the entirety of the mental faculties—comprising the four lobes—are fully activated in conjunction with the visual apparatus, the auditory spatial domain is also engaged. The integration of these visual and auditory spaces facilitates the simultaneous perception of both sight and sound. Subsequently, the olfactory and gustatory spatial dimensions converge. Upon the unification of these five sensory domains—vision, hearing, olfaction, gustation, and touch—with the sixth cognitive space, the mind apprehends phenomena of considerable temporal distance, pertaining to future occurrences. In instances where the cognitive space remains uninvolved, the amalgamation of the five sensory domains alone engenders the generation of thoughts. The individual’s perception of these five spaces constitutes a state designated as Fath. Within this state, the corporeal form diminishes to a mere shadow, becoming emancipated from the limitations imposed by temporal and spatial constraints. It is critical to note that the inclusion of the cognitive space within Fath introduces an element of attenuation, rendering the corporeal body burdened and thus compromising the integrity of the state. The cognition emergent from the confluence of these five spaces transcends conventional thought, representing a form of supra-individual knowledge—termed the knowledge of space. In this condition, the individual’s personal volition and discursive reasoning recede from conscious memory, supplanted by cognition derived from the knowledge inherent in space reality, understood as the divine illumination (nūr) of Allah. This experiential knowledge is affirmed by the consensus of the Awliyāʾ (Friend of Allah), who declare: "We have perceived Allah through Allah, comprehended Allah through Allah, and attained Allah through Allah."

This indicates that the human being possesses an intrinsic knowledge of space (ʿilm al-space), a metaphysical awareness through which the manifestations of Divine Knowledge (tajalliyāt al-ʿilm) become perceptible. When this space knowledge is actualized—becoming visible to the eye and audible to the ear—the theophanic light (tajallī) of knowledge reveals itself.

The Qur'an states:

“It is not for any human being that Allah should speak to him except through revelation, or from behind a veil, or by sending a messenger who reveals, by His permission, what He wills.”

(Sūrah al-Shūrā 42:51)

These three modalities—revelation (waḥy), the veil (ḥijāb), and the messenger (rasūl)—are ontological modes of spatial consciousness. Each represents a distinct level or stratum of metaphysical space. Even the ḥijāb (veil), traditionally understood as a barrier, is in fact a mode of spatial manifestation, indicating that the Divine discourse is always mediated through the dimensionality of space.
All three constitute dimensions of space—and the veil (ḥijāb) too represents a spatial reality.

Divine Revelation (waḥee) may be defined as whereby the veiled reality emerges into perceptual clarity, accompanied by an auditory phenomenon.

Revelation through an angel or messenger indicates that a celestial intermediary becomes manifest and communicates the Divine command by the will of Allah the Almighty.
The veil (ḥijāb) refers to an archetypal form or symbolic appearance that presents itself to the consciousness and conveys discourse in a mode that appears as though it were Allah the Almighty speaking—whereas, in essence, it is not the Divine Self, but a veiling medium.

These are the three perceptual domains (spaces) described by Allah the Almighty in the aforementioned verse of the Qur’an. It is essential to note that every individual has been endowed with the capacity to access them. The term bashar refers specifically to the human being in the form of Adam.
What requires attention is that all three modes of communication lie behind the veil—not in front of it. Until the veil is lifted, these modes remain inactive. These forms become manifest only when the human being becomes accustomed to perceiving what lies beyond the veil.
The concept of revelation (waḥy) should not be narrowly confined to the exclusive experience of Prophets. The Qur’anic text explicitly states: “I revealed to Maryam” and “I revealed to the bee,” the latter of which clearly denotes a non-prophetic entity. This elucidates a broader understanding of revelation encompassing diverse forms beyond prophetic communication. Notably, when revelation was bestowed upon Maryam, it was accompanied by tangible manifestations such as fruits, flowers, and grapes, which served as her means of sustenance. This phenomenon suggests that revelation in a generalized sense may include physical provisions alongside spiritual knowledge. Furthermore, the fact that Maryam was not classified as a Prophet (nabiyyah) has been subject to scholarly critique.

The discussion concerns the concept of space (spatial reality), within which all beings—humans, animals, inanimate matter, and plants—are inherently situated. Every entity originates, emerges, moves, and breathes within this spatial continuum. In essence, all remain integrally connected to space, unable to detach their corporeal existence from it. However, there exists a transformative state wherein one shifts from the external, apparent dimension of space toward its inner, esoteric dimension. Regarding this, the Prophet (P.U.H.B.) articulated the imperative:

 “Die before death,”

At this stage, the post-mortem dimension unfolds, wherein the human being undergoes a transition from the external, manifest form to the internal, latent state defined as death. Mastery over this state during life grants access to the esoteric reality ordinarily revealed only subsequent to death. The inner dimension of space encompasses Barzakh, the Resurrection (Ḥashr), Hell (Dūzakh), Paradise (Jannah), and Al-Aʿrāf. The directions beyond this spatial realm remain veiled within the phenomenal domain of the Nāṣūt world. For example, while articulation occurs during life, it ceases with death; thus, the source of any posthumous vocalization must pertain to a distinct spatial dimension. Numerous vital processes collectively constitute what is termed ‘life,’ without which the human is reduced to a mere corporeal remnant. These phenomena exemplify the manifold dimensionality inherent within space. Every existent entity—whether arboreal, animal, human, avian, terrestrial, planetary, or cosmic—possesses dimensionality within this spatial continuum, which is apprehended through the synthesis of visual perception and cognitive faculties.