The Unseen

Allah the Almighty proclaims in Surah al-Baqarah:

“They believe in the unseen.”

(Those who have faith without having seen.)

For Allah the Almighty, nothing is unseen. The concept of the unseen pertains to human beings, and within the constitution of human existence lies the delineation of what is unseen. Numerous phenomena have been brought into existence by Allah the Almighty and implanted within the human intellect. Moreover, He has implanted within the hearts of humans a profound disposition and yearning for these realities.

Accordingly, human beings exert considerable effort to actualize these phenomena. Upon attaining the desired outcome, they derive a sense of fulfillment and set a precedent for others to similarly actualize those elements of the unseen—conceptions arising from the realm of imagination—through various means. They persist undaunted, irrespective of the daunting nature of such creations. In addition to the common faculty of reason, Allah bestows upon them a distinctive intellect that orients their focus toward that which He wills to instantiate in form and manifestation.Bottom of Form

Ultimately, the sought-after entity is inevitably attained. This entire process exemplifies the manifestations of Allah’s omnipotence, through which, by His divine ordinance, He bestows His bounties. In verse 22, Allah declares:

“Who has made for you the earth as a resting place and the sky as a canopy.”

This denotes that the sky is fashioned as an architectural edifice, imperceptible to ordinary vision, yet an immense and intricate construction within which celestial bodies—stars and planets—move along their prescribed belts. These cosmic belts transcend human comprehension, yet they constitute the very framework that confers structural form to the heavens. The term “edifice” here is employed in an expansive and inclusive sense, encompassing not only the physical universe but also human beings, rivers, mountains, avian creatures, and the entirety of their innate dispositions, necessities, qualities, and states. Collectively, these form the innumerable constituents of Allah’s divine construction. Allah thus proclaims concerning this creation:

“I have made the earth a resting place for it and the sky a structured canopy.”

We seldom contemplate these matters; yet even the slightest reflection reveals that all phenomena are the intricate workmanship of the prism, as previously expounded. Thereafter, Allah the Exalted declares:

“The disobedient sever that which We have commanded to be joined and spread corruption on the earth. They fail to consider that this is to their own detriment; they cause no harm to Me. Were they to reflect, they would recognize that it is their own ruin, even though they seek to undermine the workmanship of the prism.”

In reality, the workmanship does not undergo corruption; it remains in the precise state in which it was initially established.

Further, Allah the Exalted states in verse 31:

“Indeed, I taught Adam the names of all things, then presented them to the angels and said: ‘Inform Me of the names of these, if you are truthful.’ They said: ‘Exalted are You; we possess no knowledge except what You have taught us. Verily, You are the All-Knowing, the All-Wise.’”

Subsequently, Allah says:

“And He taught Adam the names—all of them. Then He presented them to the angels and said, ‘Inform Me of the names of these, if you are truthful.’ They said, ‘Glory be to You! We have no knowledge except what You have taught us. Indeed, You alone are the All-Knowing, the All-Wise.’”

Thereafter, Allah states:

“He said: ‘O Adam, disclose to them their names.’ And when he had disclosed to them their names, He said: ‘Did I not tell you that I know the unseen realms of the heavens and the earth? And I know what you reveal and what you conceal.’”

In these verses, Allah the Almighty expounds upon the metaphysical architecture of the cosmic prism through which He brought into being both the manifest and the unseen dimensions of creation. If this prism devoid of its distinctive ontological property, the entire order of creation would have either remained fully disclosed or entirely concealed. The theological emphasis is encapsulated in the verse:

“And He taught Adam the names—all of them. Then He presented them to the angels.”

Here, the referent is not merely the objects themselves, but their names—a designation which, in the metaphysical lexicon, affirms the ontic presence of the prism as the intermediary through which realities are disclosed.

In verse 37, the Qur'an states:

“Then Adam learned from his Lord [certain] words, and He accepted his repentance. Indeed, He is the Accepting of Repentance, the Merciful.”

This verse signifies the transference of sacred knowledge through divine instruction, followed by contemplative reflection and acceptance.

In verse 63, Allah proclaims:

“And [recall] when We took your covenant and raised above you the mount, [saying], ‘Hold firmly to what We have given you and remember what is in it, so that you may become conscious [of Allah].’”

This directive, framed within the cosmic prism’s mechanics, implies an epistemic awakening that demands active remembrance and existential vigilance—realizable only through sustained reflection.

And in verse 66:

“So We made it an exemplary punishment for those who were present and those who succeeded them—and a lesson for the God-conscious.”

The fear embedded within the human condition manifests as a fluctuating state of consciousness—at times contemplating one matter, and at others, entirely different concerns. The individual is apprehensive of what is immediately apparent before him, as well as of the unseen dynamics within the social fabric, fearing what may unfold behind his back. He engages in reflective contemplation, internalizes admonition, and withdraws from that which is morally reprehensible. This dynamic, too, is a reflection of the metaphysical prism. Even in motion, he remains inwardly vigilant—perpetually aware of what lies ahead and what trails behind.

Verse 115:

"To Allah belongs the East and the West; wherever you turn, there is the Face of Allah. Indeed, Allah is all-Encompassing and All-Knowing."

This verse establishes the transcendence of directions limitations with respect to the Divine. It affirms that divine presence permeates all directions, reflecting Allah’s expanse and omniscient nature that encompasses all existence.

Verse 116:

"Whatever is in the heavens and the earth submits to Him, willingly or unwillingly."

Contemplation of this verse elucidates that, through the prism that human orientation is inherently directed toward the heavens, and in the act of prostration, submission is exclusively rendered to Allah.

Verse 117:

"He is the Originator of the heavens and the earth; when He decrees a matter, He only says to it, ‘Be,’ and it is."

Here, divine creative sovereignty is asserted, emphasizing the immediacy and absolute efficacy of Allah’s command in the act of creation and the unfolding of all cosmic phenomena.

The originator of the heavens and the earth alludes to the incessant transformations occurring within the prism at every instant, even within fractional subdivisions thereof. This underscores Allah’s omnipotence, whereby all phenomena actualize by His sovereign will. As previously elucidated, human perception registers the head as oriented skyward, and upon bowing, the inclination is perceived toward the earth. Nevertheless, this phenomenon constitutes the prism’s extraordinary nature; the reality diverges from such appearances. As articulated in the Divine discourse, Allah transcends all spatial orientations—lacking east, west, north, south, above, or below—yet human perception apprehends these directions solely through the mediation of this prism.