LAW OF CREATION

For the understating of time and space, explanation of 'Kun' (Be) is necessary. When the word 'Quran' is said the spellings of the word, Q-U-R-A-N, are seldom regarded as an object of consideration rather the reference is made to that revealed understanding which was bestowed upon the Holy Prophet (PBUH) in the form of Quran. It means that there is a name (noun) or a symbol of everything which could be called the body. But any symbol or the body cannot be regarded as the soul the life of that object. the symbol or the body is assumption (fiction), the soul or the spirit (life) residing in that body is the reality. A listeners listens to the words and comprehended the reality.

When we say 'pen' the listener does not conceive it as P-E-N, but a thing that writes comes to his mind. This describes the law of structural formation. We would be mentioning the reality of an object when we would be referring to that thing which is the movement or the life of that object.

Now let us call every individual of every species of the existents a particle. This particle, in fact, is a movement having two sides. One side of the movement is the chromatic, colored light which is known as the body or the manifestation of that particle. The other side of the movement is achromatic (colorless light) which is known as the life, character, nature or the reality of the particle. One side of the achromatic light, the reality of the movement (Nasma) is known as time. There is a saying of The Holy Prophet (PBUH),

" Do not condemn time, time is Allah".

There is no variation in this aspect of the movement. According to the declaration of Allah, the most exalted, movement (Nasma) also has two sides and as the law is both these sides are contradictory and opposite to each other in their qualities and properties. The side of the movement in which there is no variation is called Time and the other side in which variation is their, is known as Space.

All those characteristics and properties which are the essence of life, character and entity, reside in time. Since time itself is invariant therefore no change no variation ever takes place in these essence whose center or abode is time. The reverse side of the movement is known as Space. Every type of variation takes place in this very side.

It has been stated by Allah, the Most High, in the Holy Quran, " Verily, we are closer to you then your jugular vein". Time has been described in these words. Allah forbid, no word or statement of Allah could be devoid of meaning and purpose. The afore mentioned saying of the Holy Prophet (PBUH), "Do not condemn time, Time is Allah" testifies the same. There is another saying of The Holy Prophet (PBUH), that also explicates the same.

" He who recognizes his self, recognizes his Lord".

Self is the name of that reality in which no variation and change is possible.

After having understanding time, the standards and values of the creator and the creates distinctively become separated. It is the proclamation of Allah:

"Say ! Allah is matchless, the only One. He is the absolutely Undependent, free of wants. He begotteth not nor is He begotten. And, there is none like unto him".

                        (Surah 112)

All these are the characteristics of the creator. To have a match, to be dependent, to have offspring’s, to have parents and to have a family are the characteristics of the creatures.

These characteristics pertain to space or the manifestation. But the characteristics of the creatorship or the opposite of these properties. Creatures are characterized with the beginning, and ultimate, ambiguity, variation of every type and classification of the reflections of colors (shades of light) and then different species are marked with distinct forms and figures, diversified shapes and features and verity of situation and condition are prevalent in the different species.

Time and space can be elucidated with an example of the passage and the passenger. The passage is Time and the passenger. Space. Although the passenger remains engrossed in himself, that is, his involvement remains confined to his own situation and circumstances concerning him, he cannot maintain his existence without his association with the passage. He could be oblivious of the passage but it is impossible that he could disassociate himself from the passage. It is worth considering that there is no possibility of even the he slightest gap between the two. Passenger in the product of Passage i. e. , he is because of the passage. All the movements and activities, all the style of life, all the thinking approaches, the total character of the passenger, cannot exceed the limit of the passage. He is restricted by the values and standards for the passage and he is bound to follow the rules of passage. In human life, the passage is the unconscious, and the conscious is the passenger. We can identify the unconscious by means of conscious. When the person remains engrossed in the conscious the most of his time then eventually his attention for the unconscious would be at the lowest which leaves the lesser room for the functional activities of life and still lesser values of the life to be practised. More consciousness is evidently a proof of the more active conscious, this minimize the magnitude of the action and the practical work. When man exercises thinking continuously, the period for the activation of the unconsciousness is reduced to the minimum, and this is the only period which is the period of the action because it is free from deliberation and thinking. Therefore it is the law, that more time will be given to the unconscious to remain active the more will life advance on the paths of the action. In fact, the unconscious is that side of the movement of the Nasma that construct the spatiality’s of the life i. e. the deeds and action of life.

We would like to explain once again that the unity points has two sides. One is the realm of light (Alam-e-Noor) which is the origin of time and the second is the realm of Behest which the origin of space.

Time is dominant in the realm of behest (the origin of space) and the space is the suppressed one. Space is dominant in the spatial realm or the created realm and the time is suppressed. Time is the baseline of the both space and the origin of space. The origin of space is the simple Nisma and Space is the Compounded Nasma. The general build up of the simple Nasma is called the realm of behest and the complete build up of the compound Nasma is called the created realm. There is the screen of the realm of illustrative forms (the astral realm or the limbo) separating both these realms.

Man takes five steps in the realm of behest and to in the created realm. The five steps are: The Latend, the Obscure, the Arcarnum, the spirit and the heart and the two steps are the perception (self) and the mould (body) i.e, the five steps are of the realm of behest and the two are that of the created realm.

The primary movement, the movement of the latent and the obscure remain in the unconscious. The movements of the arcanum, the spirit and the heart - The secondary movement is appear in the form of fantasy, the idea and the concept respectively in the human mould. The movements of the self and the body, that is, the final movement is known as the perception and the action. The latent is the achromatic movement with aversion in it. The obscure is also the achromatic movement with attraction in it. Acrarnum is the monochromatic movement with aversion and the spirit is also the monochromatic movement with attraction in it. The heart is the omnichromatic movement with aversion and the self is also the omnichromatic movement with attraction in it. The mould ( body) is the display of these movements.

All the movements of the realm of behest are simple (uncompounded), two movements are devoid of any color and the basis of negativity.

(La = naught).

No. 1. Negativity of aversion of the latent the realm of specified.

No. 2. Negativity of attraction of the obscure, the realm of general behest.

The latent (Akhfa) causes the revelation of the negativity of the aversion and the obscure (Khafi) helps in discovering the Negativity of the attraction. Both these subtleties type re the basic points of the prototypes of the existents. Akhfa (latent) is that prototype of a species in which an outline of a species is extended overall of the individuals of that species. it can be exemplified by an object of the universe. For instance, a seed of a tree that had germinated first of all. That seeds contained, therein, all the trees that were to grow during the age of universe. That same one seed laid the foundation of the outline of his whole species. In the outline of that seed such a movement is found which is aversion from its commencement (origin) towards its and result (manifestation). This is the first step of the outline of the species. The second step is Khafi (obscure) which is attracted towards its origin from its manifestation.

Two initial basic points of the realm of behest are found in the word 'La'. These are the two initial steps of 'Kun' (Be!). Lam (the first of the two letters forming the word La) is the basis of the aversion and the 'Alif' (second letter in the word La) is the basis of the attraction. Both these bases; the latent and the obscure are the origin (unconscious) of the life. If the collection of both these basic points is given the name of sight then this sight would be required to divide into two sides, the surface and the depth. Akhfa (the latent) is the depth and the Khafi (obscure) is the Surface. The latent sign always penetrates the screen and witnesses behind the screen and obscure side always sees the surface. The latent sight passes through the screen as the screen is the attraction and the latent is the aversion. But the obscure sight itself is attraction therefore it cannot permeate the screen and is hindered by it.

"Whatever is in the heaven and on earth, declared the praises and celebrates Glory of Allah. He is the exalted in might, the wise. To him belongs the dominion of the heaven and earth; He who gives life and death, and He has power over all things. He is the First and the last, the evident and the immanent; and He has full knowledge of all things. He it is who created the heaven and the earth in six days and is moreover established firmly on the Throne (of Authority); He knows what enters within the earth and comes out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be and Allah sees well all that ye do. To him belongs the dominion of the heavens ans the earth and affairs are referred back to Allah"

                                (Surah 57 Verses 1 - 5)