Period of Masih's (as) Stay in Upper Sky

  

Time and space are considered as a twin and interdependent phenomenon. Time may be defined as a distance between two points in space. Simply speaking, if a person moves from point A to point B, the duration required for space travelled/ covered between points A and B is called Time to reach from A to B. in other words, if space between A and B is expanded, the time to reach from A to B will be expanded; and if the space between A and B is contracted/condensed, time to reach from A to B will be shortened. It means same event (in this case moving from A to B) will require more (expanded) time to happen, if space is expanded; as that event will require lesser time to happen, if space is condensed/ contracted.  This concept of time and space may be substantiated on the basis of Quran.

Sura al-maarij states that “Lord of the Ascending Stairways. The angels and the Spirit will ascend to Him in a Day the extent of which is fifty thousand years” (al-ma,arij-3,4). These stairways or gates are used by Hazrat Gabrael (as) and other angels to reach to such divine proximity from where they receive commandments from Allah, and such ascendance of angels from earth to seventh sky happens within a DAY (twenty four hours) which is actually equal to fifty thousand years on earth. It means events happen quicker on 1st sky as we move from 1st sky to upper skies; the events occurring in fifty thousand years on earth take one day/24 hours in seventh sky to occur on earth. In other words, one second spent in the seventh sky would be equal to 211.22 days spent on earth; it means the events which are seen to be happened in one second in seventh sky would happen in 211.22 days on earth. That is why Allah states: “Indeed, they see it [as] distant, But We see it [as] near”(al-ma,arij-6,7). It also explains why 'meraj' was possible only within a part of night; the events witnessed by Hazrat Muhammad (saw) during the ‘journey of meraj’, would take thousands of years to take place according to earth time. It also explains return of Hazrat Masih (as) from an upper sky (i.e. fourth sky) to earth as much young man as he was at the time of his exaltation - he would have stayed in the upper sky for a short period of time, but events happened in that short period  would have taken thousands of years passed on earth. 

Now we can calculate exact time spent so far by Masih (as) on the upper skies.

 Suppose, you see the process of victory of Pakistan over India in one minute on seventh sky; and suppose you require 50000 minutes to see that victory on earth. If,  after returning to earth,  you require 40000 minutes  to see that victory on earth, it would mean you have returned to earth after spending 1/5 minute on seventh sky; and when you returned, 10000 minutes of process of victory had already passed on earth. if you require 25000 minutes to see that victory on earth, it would mean you spent 1/2 minute on seventh sky, and when you returned, 25000 minutes of the process of victory had already passed on earth. In other words, the greater the part of event had passed on earth, the more  you stayed on seventh sky. Now you can easily calculate how much Hazrat Isa (as) has stayed in upper sky so far. Supposing he is in the seventh sky ( according to one source he is in fourth sky), we can calculate that he, upto now, has stayed in the upper sky for only 0.04 day (2000/50000=0.04).(2000 is number of years passed on earth so far after Masih's exaltation; 50000 years on earth is equal to one day on seventh sky).

  

Completion of Deen and Qadyaniat

  

  Qadyanis believe that what was revealed to our Nabi (saw) does not constitute a complete Deen. Let us analyze this view in the succeeding lines.     

Qura says:                        

“This day (al-yum) I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion” (maidah-3).

In this verse, news of completion of ‘Deen’ has been given. Some people object if this verse has completed our ‘Deen’, it should be the last verse revealed to our Nabi (saw); but we know that some verses were revealed after that verse. The answer to this objection is given in the following lines.

According to Modudi (ra), the word ‘this day/al-yum’ used in this verse means ‘present period of time’; it does not mean a ‘single day’. Moududi’s (ra) view seems to be completely justifiable in the light of Quran.  This word has been used many a times in Quran; each time, it has been used with the meaning ‘period of time’ consisting of ‘days, months, years or thousands of years’; nowhere in Quran it has been used with the meaning of ‘single earthly day’. Many times this word has been used with word ‘aakhira’ e.g. ‘al-yum-ul-aakhira’; we know that ‘al-yum-ul-aakhira’  consists of thousands of years. Sura baqra-249 also mentions this word ‘al-yum’ with the meaning of ‘present period of time’; this verse states: 

“When Talut set forth with the armies, he said: "Allah will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused." but they all drank of it, except a few. When they crossed the river,- He and the faithful ones with him,- they said: "This day We cannot cope with Goliath and his forces." but those who were convinced that they must meet Allah, said: "How oft, by Allah's will, Hath a small force vanquished a big one? Allah is with those who steadfastly persevere".

This verse states about Talut’s army offensive march towards Jalut’s army. On the way, Talut found that most of his army-men are not faithful to him; out of eighty thousand only about three hundred remained with Talut. On finding that Talut and his handful faithful army-men said: “this day/al-yum, We cannot cope with Goliath and his forces”. Obviously, Talut and his handful faithful companions could not raise a new army in a single day; therefore the meaning of saying that “today/al-yum, we cannot cope with Goliath (Jalut)……” is not that they could not fight against Jalut in that single day only; rather it means that they could not fight Jalut and his army in that present period of time consisting of many days at least.

It may be noted that connotation of word ‘yum’ is different from that of ‘al-yum’ in Quranic terminology; word ‘yum’ may mean a single day, but word ‘al-yum’ means a period of time, as discussed above.

In the light of above discussion, we can find that word ‘al-yum’ used in al-maidah-3 means not a single day but it means ‘that period of time’ which may consist of many months.   Our Nabi (saw) survived only 81 days after revelation of this verse. This verse states:

“This day (al-yum) I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion” (maidah-3).

This verse would mean Allah would complete ‘Deen’ in that period of time in which this verse was revealed. In the words “completed My favor upon you”, and words ' perfected for you your religion' the word 'you' means all Muslims to come including the Muslims living that time; it  clearly indicates that completion of ‘Deen’ would be done in that period of our Nabi (s.a.w.w) and  on  Muslims of that period  through our Nabi (saw).

 Therefore, we may conclude that Quran and Sunnah revealed to our Nabi (saw) is a complete guidance and Deen.

Last Messenger, Last Ummah and Qadyaniat

Our Messenger's ummah is last of the ummahs; no ummah is to come after this ummah. It implies no Messenger will come after  our Messenger (saw).  Let us analyze Quranic verses to shed light on this fact.                    

“Muhammad (saw) is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah , of all things, Knowing” (al-ahzab-40).

This verse clearly states that our Nabi (saw) is last of the ‘Nabis’. 

Another verse reflects that our Nabi (saw) is also last of the Messengers (Rasool/Rusul). Al-imran-81 states that " And when Allah took the covenant of the 'Nabis', [saying], "Whatever I give you of Book and wisdom, afterward there  comes to you a messenger (Rasool) confirming what is with you, you [must] believe in him and support him...".

From this above quoted verse, a few points are evident: i. whenever one or more Nabis (as) are sent to a nation, a 'Rasool' is essentially sent after such 'Nabis'; ii. it means that the last prophet has to be a 'Rasool' or a Rasool and Nabi combined; but the last prophet cannot be a Nabi alone; iii. The Nabis are given only a part of the Book which is given completely to the 'Rasool' of whose ummah such Nabis belong to (that is why the Rasool testifies that is revealed to all  Nabis belonging to his ummah). (for details plz see my article “ Difference between Resalat and Nabuwwat”).

From this foregoin discussion, we may infer that our Nabi (saw) is not only the last of the ‘Nabis’, he is also last of the Messengers (Rusul), because he is the last 'Rasool' to whom whole Book (i.e. Words of Allah) has been revealed. 
A 'Rasool' is sent to an ummah which may consist of more than one nations; whereas a 'Nabi' is sent to a nation only (except those 'Nabis' who are'Rasool' also). In Quran, sending of a 'Nabi' is described always with reference to a nation; whereas sending of a 'Rasool' is described with reference to an ummah (al-nahl-36; al-muminoon-44,52;Ghafer-5).

A Rasool may be sent in ummah of a previous Rasool, but when he reveals his resalat and constitutes a new ummah, he no longer remains an 'ummati'; because an 'ummati' has to follow all aspects of 'resalat' of his Rasool, but a Rasool having his own different resalat can't follow all aspects of another Rasool's resalat. Therefore every Rasool ceases to be ummati of another Rasool. A Rasool is he who establishes a separate  ummah; there can be no Rasool without his separate ummah, and no ummah without his  Rasool. (al-nahl-36; al-muminun-44, 52; al-ghafir-5).

 According to Quran, our Nabi’s ummah is last of ummahs. Quran, stating about non-believers among our Nabi’s (saw) ummah, in Sura al-araf says:

 “But the ones who deny Our verses and are arrogant toward them - those are the companions of the Fire; they will abide therein eternally (36).

“[Allah] will say, "Enter among ummahs which had passed on before you of jinn and mankind into the Fire” (al-araf- 38).

These verses tell that when non-believers from among our Nabi’s (saw) ummah would be thrown in the hell, they would be directed to enter into hell fire alongwith the ummahs passing before them; it means those non-believers among our Nabi’s ummah belong to the last ummah. If there would be any ummah after our Nabi’s  ummah, those non-believers would not be thrown into hell fire alongwith previous ummahs alone; they would be thrown alongwith previous as well as latter ummah’s non-believers.

 From this discussion, we may infer that our Rasool's  (saw) ummah is the last of ummahs; it means our Rasool (SAW) is the last of the 'Messengers/Rusul', because an ummah is always established  by a 'Rasool'; and a Rasool always establishes an ummah. Our 'Nabi' (saw)  is not only last ‘Nabi’ but also last ‘Rasool’. 

 We may conclude that our Nabi (saw) is the last of 'Nabis' and Messengers; his ummah is the last of ummahs; therefore he has been given complete ‘Deen/ guidance’ for the whole mankind to come. Threrfore there is no room for any other ‘Deen’ or prophet to come in this world for the guidance of mankind. 

Qadyanis don’t believe in this conclusion. Quran has given crystal clear warning to Qadyanis. Quran states:

“How shall Allah Guide those who rejected Faith after they accepted it and after they bore witness that the Messenger was true and that Clear Signs had come unto them? but Allah guides not a people unjust” (al-imran-86).

This verse sates about non-belivers who reject faith after accepting it, and after believing in truthfulness of our Messenger (saw). Such non-believers have been called 'unjust' in this verse. It may be noted that this verse is not about ‘munafqeen’, because ‘munafqeen’ are those people who never believed in truthfulness of our Nabi (saw), but this verse  states about people who believe our Messenger (saw) is  a true Messenger. Qadyanis cannot argue that this verse is about Muslims who don’t believe in Qadyaniat.  We Muslims never have faith in Mirza Qadyani (in qadyani's view we never accept faith) but this verse is about people who first accept faith and then reject it. These are qadyanis who first accept faith by believing in our Nabi (saw) and then reject it by believing in Mirza. This verse is also not about any future so called messenger ( coming after our Nabi (saw), because past tense (shahidu)  has been used in this verse, which means the concerned ‘Rasool’ of which witness was given has already come. In short, this verse is about qadyanis and other people like them. It is a warning to Qadyanis and other people like them that such people are never shown right path as long as they do not rectify their faith.

Completion of Deen

                                  

Muslims’ view is that Allah sent Hazrat Muhammad (saw) for the guidance of whole mankind to come, and revealed complete guidance unto him and, through him, to whole mankind to come. This claim put forth by the Muslims has to fulfill some conditions. Let us analyze in the succeeding lines how far islamic scriptures (Quran and Sunnah) respond to these conditions.

i.             The first condition to justify this claim is whether  Quran and Sunnah declare guidance revealed to Muhammad (saw) as a complete guidance. The answer to this question is positive; The Quran says:

“This day (al-yum) I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion” (maidah-3).

In this verse, news of completion of ‘Deen’ has been given. Some people object if this verse has completed our ‘Deen’, it should be the last verse revealed to our Nabi (saw); but we know that some verses were revealed after that verse. The answer to this objection is given in the following lines.

According to Modudi (ra), the word ‘this day/al-yum’ used in this verse means ‘present period of time’; it does not mean a ‘single day’. Moududi’s (ra) this view seems to be completely justiable in the light of Quran.  This word has been used many a times in Quran; each time, it has been used with the meaning of a ‘ period of time’ consisting of ‘days, months, years or thousands of years’; nowhere in Quran it has been used with the meaning of ‘single earthly day’. Many times this word has been used with word ‘aakhira’ e.g. ‘al-yum-ul-aakhira’; we know that ‘al-yum-ul-aakhira’  consists of thousands of years. Sura baqra-249 also mentions this word ‘al-yum’ with the meaning of ‘present period of time’; this verse states: 

“When Talut set forth with the armies, he said: "Allah will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused." but they all drank of it, except a few. When they crossed the river,- He and the faithful ones with him,- they said: "This day We cannot cope with Goliath and his forces." but those who were convinced that they must meet Allah, said: "How oft, by Allah's will, Hath a small force vanquished a big one? Allah is with those who steadfastly persevere".

This verse states about Talut’s army offensive march towards Jalut’s army. On the way, Talut found that most of his army-men are not faithful to him; out of eighty thousand only about three hundred remained with Talut. On finding that Talut and his handful faithful army-men said: “this day/al-yum, We cannot cope with Goliath and his forces”. Obviously, Talut and his handful faithful companions could not raise a new army in a single day; therefore the meaning of saying that “today/al-yum, we cannot cope with Goliath (Jalut)……” is not that they could not fight against Jalut in that single day only; rather it means that they could not fight Jalut and his army in that present period of time consisting of many days at least.

It may be noted that connotation of word ‘yum’ is different from that of ‘al-yum’ in Quranic terminology; word ‘yum’ may mean a single day, but word ‘al-yum’ means a period of time, as discussed above.

In the light of above discussion, we can find that word ‘al-yum’ used in al-maidah-3 means not a single day but it means ‘that period of time’ which may consist of many months.   Our Nabi (saw) survived only 81 days after revelation of this verse. This verse states:

“This day (al-yum) I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion” (maidah-3).

This verse would mean Allah would complete ‘Deen’ in that period of time in which this verse was revealed, and from the words “completed My favor upon you”,  it is clearly indicated that completion of ‘Deen’ would be done on Muslims of that period through our Nabi (saw) because the word 'you' include the Muslims of that period of time including our Nabi (s.a.w.w) .

 Therefore, we may conclude that Quran mentions about guidance revealed to our Nabi (saw) as a complete guidance.

ii.           The second condition to justify the claim mentioned above is whether Quran and Sunnah describe Muhammad (saw) as a Messenger for whole mankind.

The answer to this question is also positive.

The Quran says:

“Say, [Muhammad (saw)], "O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth….” (al-araf-158).

“And We have not sent you but as a mercy to the worlds” (al-anbia-107).

From these verses, it is clear enough that our Nabi (saw) is the Messenger for the whole mankind to come.

iii.          The third condition is whether Muhammad (saw) is last of  the Messengers (Rusul).

The answer to this question is also positive.

“Muhammad (saw) is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah , of all things, Knowing” (al-ahzab-40).

This verse clearly states that our Nabi (saw) is last of the ‘Nabis’.  Another verse reflects that our Nabi (saw) is also last of the Messengers (Rasool/Rusul). Al-imran-81 states that " And when Allah took the covenant of the 'Nabis', [saying], "Whatever I give you of Book and wisdom, afterward there comes to you a messenger (Rasool) confirming what is with you, you [must] believe in him and support him...".

From this above quoted verse, a few points are evident: i. whenever one or more Nabis (as) are sent to a nation, a 'Rasool' is essentially sent after such 'Nabis'; ii.  it means that the last prophet has to be a 'Rasool' or a Rasool and Nabi combined; but the last prophet cannot be a Nabi alone; iii. The Nabis are given only a part of the Book which is given completely to the 'Rasool' of whose ummah such Nabis belong to (that is why the Rasool testifies that is revealed to all  Nabis belonging to his ummah). (for details plz see my article “ Difference between Resalat and Nabuwwat”).

From above discussion, we may infer that our Nabi (saw) is the last of the ‘Nabis’. 

He is also last of the Messengers (Rusul).  A 'Rasool' is sent to an ummah which may consist of more than one nations; whereas a 'Nabi' is sent to a nation only (except those 'Nabis' who are'Rasool' also). In Quran, sending of a 'Nabi' is described always with reference to a nation; whereas sending of a 'Rasool' is described with reference to an ummah (al-nahl-36; al-muminoon-44,52;Ghafer-5).

A Rasool may be sent in ummah of a previous Rasool, but when he reveals his resalat and constitutes a new ummah, he no longer remains an 'ummati'; because an 'ummati' has to follow all aspects of 'resalat' of his Rasool, but a Rasool having his own different resalat can't follow all aspects of another Rasool's resalat. Therefore every Rasool ceases to be ummati of another Rasool. A Rasool is he who establishes a separate  ummah; there can be no Rasool without his separate ummah, and no ummah without his  Rasool. (al-nahl-36; al-muminun-44, 52; al-ghafir-5).

 According to Quran, our Nabi’s ummah is last of ummahs. Quran, stating about non-believers among our Nabi’s (saw) ummah, in Sura al-araf says:

 “But the ones who deny Our verses and are arrogant toward them - those are the companions of the Fire; they will abide therein eternally (36).

“[Allah] will say, "Enter among ummahs which had passed on before you of jinn and mankind into the Fire” (al-araf- 38).

These verses tell that when non-believers from among our Nabi’s (saw) ummah would be thrown in the hell, they would be directed to enter into hell fire alongwith the ummahs passing before them; it means those non-believers among our Nabi’s ummah belong to the last ummah. If there would be any other ummah after our Nabi’s  ummah, those non-believers would not be thrown into hell fire alongwith previous ummahs alone; they would be thrown alongwith previous as well as latter ummah’s non-believers. It means our Rasool's ummah is last of the ummahs; and because ummah is always established by a Rasool, it means our Nabi is last of the Rusul/Messengers.

 From this discussion, we may infer that our Nabi (saw) is not only last of the  ‘Nabis’ but also last of the ‘Rusul/Messengers’. 

 We may conclude that our Nabi (saw) is last of Nabis and Messengers; he has been given complete ‘Deen/ guidance’ for the whole mankind to come; threrfore there is no room for any other ‘Deen’ or prophet to come in this world for the guidance of mankind.

Qadyanis don’t believe in this conclusion. Quran has given crystal clear warning to Qadyanis. Quran states: 

“How shall Allah Guide those who rejected Faith after they accepted it and bore witness that the Messenger is true and that Clear Signs had come unto them? but Allah guides not a people unjust” (al-imran-86). 

This verse sates about non-belivers who first accept faith and then reject it; and who also believe in truthfulness of our Messenger (saw). It may be noted that this verse is not about ‘munafqeen’, because ‘munafqeen’ are those people who never believed in truthfulness of our Rasool (saw), but this verse  states about people who believe our Messenger (saw) is  a true Messenger. Qadyanis cannot argue that this verse is about Muslims who don’t believe in Qadyaniat, because we Muslims have never accepted faith in qadyaniat but this verse is about people who first accept faith and then reject it; these are qadyanis who first accept faith by believing in our Messenger/ Rasool (saw) and then reject it by believing in Mirza's resalah. This verse is also not about any future so called Messenger ( coming after our Nabi (saw), because past tense (shahidu)  has been used in this verse, which means the concerned ‘Rasool’ of which witness was given has already come.

Time Travel

                                 

This modern age generations are very well aware of concept of ‘time travel’ though this concept is based on science fiction only and lacks in scientific validity. In this article we will articulate various Quranic approaches which formulate eventually concept of ‘time travel’.

Time and space are considered as a twin and interdependent phenomenon. Time may be defined as duration to cover a distance between two points in space. Simply speaking, if a person moves from point A to point B, the duration required for space travelled/ covered between points A and B is called Time to reach from A to B. in other words, if space between A and B is expanded, the time to reach from A to B will be expanded; and if the space between A and B is contracted/condensed, time to reach from A to B will be shortened. It means same event (in this case moving from A to B) will require more (expanded) time to happen, if space is expanded; as that event will require lesser time to happen, if space is condensed/ contracted. 

This concept of time and space may be substantiated on the basis of Quran.

Sura al-maarij states that “Lord of the Ascending Stairways. The angels and the Spirit will ascend to Him in a Day the extent of which is fifty thousand years” (al-ma,arij-3,4). These stairways or gates are used by Hazrat Gabrael (as) and other angels to reach to such divine proximity from where they receive commandments from Allah, and such ascendance of angels from earth to seventh sky happens within a DAY (twenty four hours) which is actually equal to fifty thousand years on earth. It means events happen quicker on 1st sky as we move from 1st sky to upper skies; the events occurring in fifty thousand years on earth take one day/24 hours to occur on seventh sky. In other words, one second spent in the seventh sky would be equal to 211.22 days spent on earth; it means the events which are seen to be happened  in one second in seventh sky would happen in 211.22 days on earth. That is why Allah states: “Indeed, they see it [as] distant, But We see it [as] near”(al-ma,arij-6,7). It also explains why 'meraj' was possible only within a part of night; the events witnessed by Hazrat Muhammad (saw) during the ‘journey of meraj’, would take thousands of years to take place according to earth time. It also explains return of Hazrat Masih (as) from an upper sky (i.e. fourth sky) to earth as much a young man as he was at the time of his exaltation - he would have stayed in the upper sky for a short period of time, but events happened in that short period  would have taken thousands of years passed on earth.

From understanding of above mentioned Quranic verses, we may draw two conclusions. The first conclusion is because events happen quicker on 1st sky as we move from 1^st sky to upper skies, it means space starts contracting/ condensing more as we move from upper skies to first sky. In other words, space starts expanding as we move from 1st sky to upper skies. It means both time and space contract on earth relatively more as we move from 1^st sky to upper skies. Thus, as we have seen through al-ma,arij-3,4, by spending a few hours in upper skies, we can see the events happening in future hundreds of years on earth. It means we can draw second conclusion that mankind can travel in future time; this is what has been actually done by Hazrat Muhammad (saw) during ‘journey of Meraj’.

During the short period which our Nabi (saw) spent in upper skies, he (saww) witnessed events which would require thousands of years to happen on earth; it means, ‘meraj journey’ was travel in future time. But it may be noted that we can  travel into future time (as our Nabi s.a.w.w. did) and we can travel into past time (as our Nabi s.a.w.w did, whem he s.a.w.w. came back to earth from 'Meraj'); but we cannot travel into past of present earthly time. Similarly, we can get back from future earthly time to present earthly time;  but we cannot travel back to past of present earthly time.  For instance, suppose we start time traveling on 2nd December, and come back to earth on 4th December. During this Time Travel,  we could have experienced earthly events of 3rd December-which is past of 4th December on earth, but, during this Time Travel,  we cannot travel into 1^st December- which is past of present earthly time i.e. 2nd December. In Quran, there is no mention/ inference as to travel in the past of present earthly time; rather Quran negates such a concept of travel in the past of present earthly time. Quran says:

“If we only had a chance to return (to the world), we shall truly be among the believers!  Surely in that is a sign, yet most of them are not believers” (al-shuara-102-103).
This verse states sinners' wish to get back in time so that they might become righteous people; but Quran reflects in this verse futility of their wish. 
This verse contradicts the possibility of going back to past of present earthly time.

We can conclude that mankind may travel in future of earthly time; but they may not travel in the past of present earthly time.

Time and Space- existence in pairs (2)

Time and space are described as a twin/ interdependent phenomenon; there is no time without space and no space without time. Without ascertaining the validity of this scientific and philosophical concept of time and space, we would see how this concept is seen in the light of Quran and Sunnah.

Allah has created everything in pairs. This reality has been described in Quran which states: “And of all things We created two mates; perhaps you will remember” (al-dhariat-49). “And He Who created pairs (azwaj) of all things, and made for you of the ships and the cattle what you ride on” (al-zhkhruf-12).

From these verses, it is evident that Allah has created everything in pairs.

It means plants, animals, human beings, waters, all natural forces, all natural laws, ideas, practices, emotions - all exist in pairs. This reality has been discovered in respect of some creations like plants, waters, and some natural forces, but it is yet to be discovered in respect of other creations.

In the succeeding lines, we will see Time and space also exist in pairs, without going into discussion whether time and space are created things or not. In other words, there are two types of time as there are two types of space.

Sura al-maarij states that “Lord of the Ascending Stairways. The angels and the Spirit will ascend to Him in a Day the extent of which is fifty thousand years” (al-ma,arij-3,4). These stairways or gates are used by Hazrat Gabrael (as) and other angels to reach to such divine proximity from where they receive commandments from Allah, and such ascendance of angels from earth to seventh sky happens within a DAY (twenty four hours) which is actually equal to fifty thousand years on earth. It means events happen quicker on 1st sky as we move from 1st sky to upper skies; the events occurring in fifty thousand years on earth take one day/24 hours to occur on seventh sky. In other words, one second spent in the seventh sky would be equal to 211.22 days spent on earth; it means the events which happen in one second in seventh sky would happen in 211.22 days on earth. That is why Allah states: “Indeed, they see it [as] distant, But We see it [as] near”(al-ma,arij-6,7). It also explains why 'meraj' was possible only within a part of night; the events witnessed by Hazrat Muhammad (saw) during the ‘journey of meraj’, would take thousands of years to take place according to earth time. It also explains exaltation of Hazrat Masih (as) to an upper sky and, in future, his coming back to earth as much a young man as he was at the time of his exaltation - he would have been for short duration in the sky, not for thousands of years passed on earth.

As we mentioned above, time and space are considered as a twin and interdependent phenomenon. Time is defined as a distance between two points in space. Simply speaking, if a person moves from point A to point B, the space travelled/ covered between points A and B is called Time to reach from A to B. in other words, if space between A and B is expanded, the time to reach from A to B will be expanded; and if the space between A and B is contracted/condensed, time to reach from A to B will be shortened. It means same event (in this case moving from A to B) will require more (expanded) time to happen, if space is expanded; as that event will require lesser time to happen, if space is condensed/ contracted. 

According to Sura ma,arij-3-4 and 6-7, events happen quicker on 1st sky as we move from 1^st sky to upper skies; it means space starts contracting/ condensing as we move from seventh sky to 1^st sky. In other words, space starts expanding as we move from 1st sky to upper skie^s. It means both time and space are contracted more on earth as compared to upper skies, as we move from 1^st sky to upper skies.

In other words, we can say both Space and Time exist in pairs. One type of Time exists in expanded form which is paired with type of Time which exists in condensed/contracted form; similarly one type of space exists in expanded form which is paired with type of space which exists in contracted form.

It is not necessary that space is uniformly distributed throughout a sky; it may happen that in a sky space is more expanded at some places and more contracted at some other places. In other words, space and time have various forms/degrees of expansion and contraction not only in different skies but also in the same sky. It means in the same sky, events may occur comparatively quicker at some places, and comparatively slower at some other places. This fact may be substantiated on the basis of Hazrat Uzair’s story mentioned in Quran.

Sura baqra-259 states: “   Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, "How will Allah bring this to life after its death?" So Allah caused him to die for a hundred years; then He revived him. He said, "How long have you remained?" The man said, "I have remained a day or part of a day." He said, "Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and We will make you a sign for the people. And look at the bones [of this donkey] - how We raise them and then We cover them with flesh." And when it became clear to him, he said, "I know that Allah is over all things competent."

From this verse, it is clear that two different degrees of expansion/ or contraction of space were present at the place where that incident took place; the space in which Hazrat Uzair and his food were placed was a place where incidents happened comparatively slower; and the place where the donkey was placed was the place where events happened comparatively faster.

Einstein also supported this idea of various densities of space. To him much bigger celestial bodies in the heavens cause curve in the space; obviously when space will be curved, it will be relatively condensed/contracted, which will, in turn, cause contraction of time.

We may conclude from this discussion that both time and space exist in pairs- Time exists in contracted as well as expanded form; similarly space exists in contracted and expanded form, as all other created things exist in pairs.