The expanse of Space

It has been previously established that time does not possess an independent ontological status; rather, it is contingent upon and relational to space. Allah the Almighty has conveyed this concept in the Qur’an through various illustrative examples. These illustrations are not to be construed as metaphorical abstractions lacking validity, but serve as epistemological tools indicating deeper ontological realities. Allah the Exalted states that when Prophet Adam (P.B.U.H.) and Hawwa disobeyed, they became aware of their nakedness. This awareness signifies a transition from a superior spatial dimension to an inferior one—a descent in the gradation of spatial reality.

Furthermore, the Qur’an affirms: “A day with Me is as fifty thousand years,” “A day with Me is as ten thousand years,” and “A day with Me is as one thousand years.” These declarations do not signify a quantification of time per se, but rather express distinctions rooted in spatial frameworks. The references to fifty thousand, ten thousand, and one thousand years are not numerical absolutes but symbolize temporal experience as conditioned by space—that is, they are intrinsically related to differing spatial states.

The Almighty Allah has employed the term “Youm” (day) to delineate the multiplicity of spatial dimensions that emerge from the dynamic interplay of fear and hope, as signified by the contextual usage of this lexical item. In contrast, within the entirety of Surah Al-Qadr, Laylat al-Qadr is allegorically described as having a temporal magnitude equivalent to one thousand months. This expression is metaphorical and should not be interpreted as literal falsehood; rather, it encapsulates profound metaphysical and esoteric truths concealed beneath its veil.

Moreover, the Qur’anic discourse reveals that the Qur’an was revealed during Laylat al-Qadr, yet the actual process of revelation extended over twenty-three years. This temporal duration corresponds to a specific spatial domain—namely, the spatial dimension associated with the Qur’an’s descent—which is thus ascribed a magnitude equivalent to twenty-three years. This analogy, while figurative, is not erroneous; rather, it conceals multiple esoteric dimensions. Allah the Almighty declares that the Qur’an was revealed on Laylat al-Qadr, yet its actual revelation spanned twenty-three years. This verse alludes to a distinct spatial-temporal domain within which the Qur’an’s revelation transpired, characterized by a duration commensurate with twenty-three years. Thus, the period of twenty-three years is ascribed in relation to the conceptual measure of a single year, reflecting a nuanced dimension of divine temporal-spatial interaction.

Allah Almighty summoned Prophet Musa (P.B.U.H.) for a period explicitly delineated as thirty (30) nights and subsequently retained him upon Mount Sinai for forty (40) nights. This specification pertains solely to the nocturnal temporal-spatial dimension, with the diurnal spatial dimension explicitly excluded from this temporal framework. Furthermore, when the Prophet Muhammad (P.B.U.H.) inquired about the precise timing of the Day of Resurrection, Allah the Almighty provided a response emphasizing its transcendence beyond conventional temporal measures:

“O Messenger, inform them that the appointed time is as brief as the blink of an eye or even less.”

This temporal measure is intrinsically linked to the dimension of space, thereby signifying the negation of time as an independent entity. The ontology of time is dependent upon the magnitude of spatial extension; as spatial expanse increases, the relative duration of time correspondingly diminishes. Consequently, time lacks an autonomous ontological status and exists solely as a function of spatial parameters.

A critical inquiry arises regarding the ontological correlation between the observer and the observed—the witness (shāhid) and the object of witnessing (mashhūd)—in relation to the dimension of spatiality. In this context, the shāhid refers to the visual faculty—the eye—through which perceptual cognition is mediated and external phenomena become manifest to consciousness. Though they are two aspects of the same spatial field, the sensory faculties function in a similar manner. Each operates within its own distinct spatial domain. In the spatial domain of vision, objects in close proximity are perceived with clarity, whereas distant objects appear diminished and faint—or may not be perceived at all. Why is this so? It merits critical reflection that while the expanse of space is immeasurably vast, the temporal dimension—though contingent upon spatiality—is markedly constrained.

For instance, when a newspaper is held in hand, one employs the spatial faculty of sight; upon integrating the spatial faculty of articulation, the text may be rendered audibly through speech. In the absence of vocalization, the act of reading engages solely the spatial faculty associated with visual perception. If the spatial domain of tactile proximity is displaced by a certain distance, the visual faculty registers the characters as indistinct—reduced to minute forms or rendered illegible. With further spatial dissociation, the lexical content dissipates entirely, and the newspaper’s surface appears as a blank expanse. Such gradations affirm the differentiated and autonomous nature of sensory spatial domains.

A further illustration may be drawn from the instance wherein the rose itself remains unseen, yet its fragrance becomes perceptible. This signifies the activation of a cerebral gateway linked to the spatial domain of olfaction. With the opening of this neural threshold, the aroma of the rose becomes manifest, despite the physical absence of the flower from the visible field. All phenomena perceived within the external reality are mediated through the sensorium; should any sensory faculty become impaired, the capacity to apprehend phenomena commonly perceptible to others is diminished or lost. These faculties, in essence, emanate from the inner self, which sustains a direct cognitive correspondence with the brain, thereby enabling the sequential or simultaneous opening of perceptual gates across sensory modalities.

A person can fall asleep with eyes wide open; however, should the cognitive thresholds linked to the inner self remain accessible, the individual transitions into a state of deep, unconscious repose. To ensure the continuity of life during this phase, a providential system activates wherein the veils obscuring the gateways of the inner self are momentarily withdrawn. The two trillion gates expand to twelve trillion, as each individual gate bifurcates into six distinct sub-gates. These sub-gates constitute the fundamental loci of illusion, from which emanate cognition, sensation, motor activity, and resultant effects. Each sub-gate possesses a dual orientation: one directed externally and the other internally, the latter of which becomes activated or opens. Sleep intensifies into a profound state, accompanied by the emergence of dreams. This signifies that the Self holds the capacity to actuate the gates bidirectionally—both anteriorly and posteriorly—revealing the inherently dual nature of each sensory faculty.

When the sensory modalities coalesce, an auxiliary perceptual faculty manifests beyond the perceptual veil, commonly identified as the sixth sense. This faculty is operationally engaged under conditions wherein the individual experiences apprehension or threat, eliciting an innate survival mechanism. In such instances, the Self actuates the posterior aspect of the gates, thereby disengaging the anterior aspect, reflecting a dynamic modulation of sensory processing in response to existential exigencies.

When Satan beguiled Prophet Adam (A.S.), this ontological shift transpired: the spatial framework associated with Adam was fundamentally altered, concomitant with a transformation in his sensory modalities. Consequently, both Adam and Hawwā experienced the self-awareness of their state of nakedness. Essentially, the Inner Self externalized the concept latent behind the veil into conscious apprehension. This phenomenon resulted from the act of disobedience, which itself occupies a spatial dimension subject to fluctuation—at times contracted and expanded as well. Within the cognitive gates, an idea emerged that we term ‘space,’ though its ontological relation is directly linked to senses, analogous to how time is contingent upon space. Correspondingly, sensory faculties are spatially constituted. Consequently, Prophet Adam (A.S) and Hawwā experienced an awareness of their nakedness, indicative of altered sensory modalities.

Thereafter, the Divine command was issued:

“Descend, all of you.”

This command signifies that the spatial domain into which you have entered is incompatible with the ontological status of Paradise (Jannah). It corresponds to the realm of nasūt (the corporeal/material plane). Consequently, the directive to descend denotes a transition into a lower ontological spatial dimension. Prophet Adam (A.S) was thus consigned to the earthly spatial domain, which entails the cognitive realization of their nakedness within the parameters of material existence. Accordingly, this descent reflects their relocation into the spatial order of nasūt, the terrestrial realm.

It stands as an ontological truth that the descent of Prophet Adam (A.S) into this diminished spatial dimension was accompanied by profound grief. In response, he turned to repentance and lamentation. It warrants reflection how profound the disparity is between the higher and the lower spatial realms. The serenity once experienced within the spatial configuration of Paradise was withdrawn, supplanted repeatedly by sensations of affliction. Consequently, the phases of youth gave way to senescence, culminating in death—each a manifestation of the ontological shifts intrinsic to the spatial dimension of the corporeal realm (ʿālam al-nāsūt).

Certain interpretations contend that Prophet Ādam (P.B.U.H.), in his prophetic capacity, remained unaffected by the full experiential gravity of these ontological transitions. Such a proposition, however, is not tenable. He endured one sorrow consequent to the descent into the spatial domain of transgression, and a second arising from the rupture with the higher spatial continuum—an estrangement precipitated by his entanglement in error. As a result, he became situated within a spatial stratum corresponding to post-mortem existence. This exemplifies the intrinsic interrelation between spatial perception and the configuration of sensory faculties.

A moth completes the entirety of its life cycle within six hours—a duration that a whale requires nearly a millennium to achieve. This disparity serves as a testament to the spatial determinants of temporal experience. Accordingly, the Qur’an proclaims: “To Allah belongs the East and the West. Whichever way you turn, there is the Face of Allah.” The conceptual framework signified here is that the face of Allah encompasses all spatial dimensions without temporal restriction. This represents the ineffable Divine Presence within the ontological totality of space.