How is the Universe Displayed?

Man is conscious of joy and sorrow from the very first day O He wishes to find out the cause of joy and sorrow so that he could avoid the sorrow and enjoy the happiness persistently O He does not leave the joy, therefore, the fear and fright of loss of happiness also remain residing in his heart O He wants, somehow or the other, to remain close to happiness and to stay away from sorrows O He understands that because of his weaknesses he is unable to overcome the disastrous accidents therefore he remains in search of such a power that could guarantee him happiness and comfort O Thisi s the background of man’s search for the mysterious forces. This very fact has been indicated in the Quranic words, “Those who believe in the Unseen” (Surah. 2 Verse 2). And besides this at many places the boundless Attributes of Allah, the Most High have been mentioned. This is what guarantees happiness and comfort.

A man might be claiming self-confidence but cannot be indifferent to the happiness and sorrows, although after believing the Unseen he becomes confident of his eventual betterment. Believing the Unseen means that whatsoever is there in the Unseen is only the Best because the Unseen is in the hands of the Most Merciful, the Most Benevolent and the Most Beneficent One.

“It is not fitting for a man that Allah should speak to him except by inspiration or form behind the veil or by the sending of a messenger to reveal with Allah’s Permission, what he Wills; for He is Most High, Most Wise” O (Surah 42 Verse 51)

The range and extent of the human senses have been mentioned in the above cited Verse O When Allah, the Most High addresses man, He inspires it to man and it is the heart. Of a man that sees and cognizes this inspiration O Allah in His particular style has mentioned this seeing of the heart in these words, “The heart in no way falsified that which he (the Prophet) saw” O (Surah 53 Verse 11)

This is the same style of conversation of Allah, the Most Exalted that has been termed as Revelation (Wahi) or the conversation is conducted through messenger i. e. , the eyes remain focused on the messenger. The third way is that Allah, the Most High Reveals Himslef before His servant in some other form known as Drawn Veil (Hijab). For example, He expresses His august presence in a beautiful and luminant form. This luminant and beautiful form is not Allah Himself but a screen.

The above verses determine the limits, working pattern and style of the human senses. When the human senses are hold on a point this stay of the senses is called the object (thing) which has a certain form and figure. In fact, it is the moment from which the senses acquire a body and this body is felt and observed by the senses externally and objectively because there cannot be any other possible way of seeing except that the senses should see themselves after placing themselves before themselves and considering themselves something other than themselves. All the activities of life are the examples of this very style of sight. As a principle when senses indicate towards something this indication turns the internal features into external ones. when it is declared by the senses that it is ‘I. This 'I' is only a Void (empty space) plain and transparent. It means that the senses are not referring to their features but indicating towards colorless and transparent thing which is only a sketd10 Then. point out the colors and features of 'I', the senses call out, "I said this; I did that; Look! that is the moon; that is the star. The moon and the stars are those towards which I am pointing". In this way the senses observe their own personal movements far and near and then mention them. It is merely a style of the cosmic senses to observe which become 'I' in an individual and by pointing far and near repeat themselves.

"Has there not been over man a long period of Tin1e 1vhen he was not an inculcated thing".

Man was such a Time (senses) in which no repetition was there and then was made into such a Time (senses) in which repetition is there. Here only two agencies are under discussion; one is the Senses and the other is the Inculcation of the senses. This this has been explained in the following verse.

"Thou causest the Night to gain on the Day, and Thou bringest the living the Dead out of the living”.

(Surah 3 Verse 27)·

In this verse Allah, the Most High, has stated His policy regarding His Action Q. Allah causes the Night to enter the Day and the Day into the Night. And brings out life from the Dead and the dead from the living. Night is one type of senses and the Day is another form of senses. The spatial and the temporal distances cease to exist in the nocturnal senses and are revived in the diurnal senses.

Dick dreams that he is talking to one of his friends although his friend lives at a far off distance. In the state of dreaming he becomes unmindful of the distance existing between his friend and himself. Similarly, Tom notes time before going to bed and finds it to be one o'clock in the morning. He dreams that he travels far and wide, country to country, enjoys his stays at various place, comes home after spending many week in this journey. Suddenly he wakes up and finds himself in the same hour of the night. Temporal duration in this type of dreams is zero. These are the nocturnal senses. The distances and durations which are non-existing in these senses become alive in the diurnal senses. It is the pertinent nature of dreams that all the spatial distances and temporal durations become non-existing. In this context the Holy Quran says, "the Night enters the Day and the Day enters the Night". Perception regarding the Night and the Day is common. It is only distances that become alive and die. The nocturnal senses are the Open and Clear Book (the Preserved Scripturum) and the diurnal senses are the _ Written Book. They both have one thing in common which we observe in the natural phenomena.

For instance, Tom and Dick, both are sitting together in the light of a lamp. Tom is looking at Dick and Dick is watching Tom. The light is the medium of sight for both of them. Now the light is travelling in two different directions simultaneously. And, on the other side light is reaching Dick's eyes from Tom and from Dick to Tom's eyes. It is the Jight of th e same lamp which js travelling from Tom towards Dick and from Dick towards Tom. Although the directions of the travel of the light are different, the source is the same. Or to say, although the light is one, there is something in the sensation caused by the light which travels in two directions simultaneously and still casts the uniform effects.

Then, where lies the difference?

The imaginations produced in Tom by this light are called the concepts of Tom and the imaginations produced in Dick by the very same light are ca1Jed the concepts of Dick. This is the difference of the ang1e of sight of the observer.

The law of manifestations is revealed here that the change of direction is not in the light but in the angle of sight of the observer. It is because of that central Joint which is the 'Self' of the observer. It is the same Self which is adjacent to the Supreme Being as mentioned in the saying, "Verily, We are closer to you than your Jugular vein”. Here considered deliberation is required that the word 'We' has been used by Allah, the most High, which indicates that Allah, the Most High, is associating Himself with every individual of the Plurality. It is because of this reason. tha t the individuality of every individual person is maintained at its respective position.

The center (source) of the light is the same one lamp. Tom and Dick, bot11 are receiving light from the same one lamp. It is important to note that the variation does not take place in the light itself, it's state remains unchanged. The variation is only in Tom and Dick's manner of narration because it is the same light which is the life picture of Tom in Tom and in Dick, Dick's own.

In Sufism it is termed as the Outlook (Martabah). English word 'Mechanism' can be used to explain it. The basis of mechanism is one and the same, merely names are different. This mechanism comprises of countless species. The same mechanism, in men is Tom, Dick or Harry and in trees, apple or almond. The same one light is responsible for the formation of shapes of all of th rn. This mechanism (Out-look) is. made of Black Points which are the basis of the universe.

These Black Points are called the beatific Vision. These move with a dual Revolution. Wherever 1n the Ho y Quran 'repetition' has been mentioned the same dual Revolution has been 1nd1cated. This Dual Movement occurs in all directions. Thus, it is pervading in every direction, in every depth, in every obscurity and in the smallest fraction of time, simultaneously. It is recurring, that is, the Black Point wluch is Time, continuously leaps in obscurity, in depth and in all directions. The range of the leap of this Black Point is Space. All those forms and figures which are spatially visible are hidden in this Black Point. Leap of this Black Point causes the Obscure (hidden) to take the shape of the manifestations. Name of the very shape is the universe. There are countless screens in this Black Point.