Humans are familiar with comfort and distress since the inception of life. Striving toward off the effects of being in the grip of inconsistent emotions, they desire to unearth the reasons that cause them. They become incapable of taking initiatives as the urge to remain in the constant state of ease, also brings along the fear of losing it. Hence, they set off in pursuit of a power that can ensure them a peaceful life, and it leads them to the unravelling of the hidden faculties. The Quran refers to this quest of reality as, ‘those who believe in ghaib,’ and explains in various other verses the countless attributes of God that promises a life devoid of fear.
An individual cannot remain oblivious of the states of grief and comfort unless they believe in ghaib (unseen). As the ghaib is reigned by God, the most Benevolent and Magnificent, the believer is certain that goodness and betterment will be conferred upon them.
“It is not (possible) for a human being that God speaks to him except by way of revelation, or from behind a curtain, or that He sends a messenger, and He reveals, with His permission, what He wills. Surely, He is All-High, All-Wise .” (Quran, 42:51)
It is the heart that perceives the ‘message’. The Quran refers to this as follows,
“The heart did not err in what it saw.” (Quran, 53:11)
These verses determine the reach of human senses. When the senses affix themselves onto a certain point, this affixation is termed as an object, and objects contain shapes and dimensions. Therefore, the senses assume this object as an entity separate from themselves. One can only see things, if they assume that the object, they are viewing is not a part of them. This style of perception is illustrated in all the activities of our lives.
When we distinguish something as an object, we are in fact referring to the images within us as external objects. The senses declare their existence and refer to themselves as an, ‘I‘. In reality, this ‘I‘ is nothing but a void in its clear and pristine form. The senses are in actuality pointing towards a sketch devoid of colour. However, when the senses begin to focus on the colours and elements within the ‘I‘, they proclaim as, “I did this or that – look at the moon in the distance – those are stars – look at where I am pointing – they are celestial bodies.’ ‘ Thus, all through this process, the senses are constantly experiencing their own movement between proximity and distance. This method of perception is the macrocosmic way of seeing things. In other words, the senses declare themselves as the ‘I‘ in the individual and keep recurring through the indicators.
“There has come upon man a period of time when he was not worth mentioning.” (Quran, 76:1)
There had been a time, when the senses of lnsan were non-recursive. This brings forth two dimensions that join into a unit.
2) Recurrence of senses
The Holy Quran sheds light on it as follows,
“(O’ God!) You make the night enter into the day, and make the day enter into the night; and You bring the living out from the dead and bring the dead out from the living.” (Quran, 3:27)
God has defined the rules of the universal system through this verse. The day and night refer to the classification of senses. They are in contrast with each other due to spatiotemporal constraints. These constraints are vital during the day and remain latent throughout the night.
As example, when Zaid sees himself conversing with a distant friend in his dream, he does not feel the interspace, as distance becomes irrelevant in such dreams. Likewise, Zaid goes to sleep at 1 O’ Clock, and sees himself travelling to places. He rests at periodical intervals during the journey and then finally comes home after spending a great deal of time. As he wakes up from the dream, he sees that the clock shows the same time. Time is immeasurable in such dreams.
The dreams define the faculties of the night, wherein space becomes inconsequential, as contrary to the day. The day and night vary due to time and space, but they are parallel in nature otherwise. The night is the faculty of Kitab al-Mubeen (al-lawh al-mahfooz 1 ), and that of day is Kitab al-Marqoom 2
The similarities in them are witnessed in the manifestation of nature.
Let us consider that Zaid and Mahmood are both sitting opposite to each other. Their source of vision is the light of a lamp. It means the light that is moving around from Zaid to Mahmood or from Mahmood to Zaid is one. But, despite the light being same, their observations differ. Why? This is because, as their ways of perception are not alike, both consider themselves as separate entities. The angle of vision that Zaid perceives of this light will be termed as Zaid ‘s perception. Similarly, the angle of vision that Mahmood perceives of this light will be called as Mahmood’ s perception. This unravels the law of manifestation that it is one’s angle of vision which projects itself as change in dimension, whereas in actuality, light is dimensionless.
Each self or individual is connected to God. It is explained in the Quran as, ‘We are closer to him than his jugular vein.’ It is worthy to note that God has used the word ‘We’ in this verse. This has been used to highlight the association that God has with every individual and therefore, it makes everyone distinct.
It is important to comprehend that the light is unchangeable. The difference in perceptions is due to the individual interpretations that leave a distinct impression in their respective lives. This state is termed as martaba in spirituality.
The word mechanism can help explain the meaning of martaba. The names vary from specie to specie, but the mechanism that works in every species is uniform. As example, Zaid and Mahmood are labelled as a part of the human race, whereas mango and almond are labelled as trees but the light that shapes the features of these different species is one and the same. The said mechanism or martaba consists of black dots that serve as the basis of this universe. These black dots are called Tajjali (One of the highest stages of the Divine Light).
1 Preserved tablet
2 A written record