Origin and End of Creation and ‘Wahdatul wajood’ (2)

In the articles https://secondriseofislam.blogspot.com/2013/10/time-and-space-allahs-eternal-qualities.html https://secondriseofislam.blogspot.com/2017/08/origin-and-end-of-creation-and-wahdatul.html#links and we have seen that ‘time and space’ are, in fact, eternal qualities of Allah; they are not something created. When CREATION EXISTS, these Allah's qualities (i.e. Space and Time) exist in eight various degrees in terms of contraction/expansion. Each sky, out of seven skies, has minimum and maximum degree of contraction/ expansion of Time and Space. What I call Allah’s frame of Time and Space includes degrees of expansion/contraction of frames of Time and Space prevailing in all seven skies in addition to frame of Time and Space where all events from the beginning to end of creation happen in a single point of Time.   When CREATION WILL BE PERISHED, AND ONLY ALLAH's CONSCIOUS WILL PREVAIL, Space and Time (Allah's eternal Qualities) will exist in form of  Allah’s frame of Time and Space which includes seven frames of Time and Space each one prevailing in one sky, and frame of Time and Space where all events happening from the beginning to end of creation happen in a single point of Time. It mean Allah can observe all events from the beginning to end of creation, even if all creations have been perished. IT MEANS ALLAH AND ALLAH's ETERNAL QUALITIES OF TIME AND SPACE ARE NOT AFFECTED BY THE EXISTENCE OR NON-EXISTENCE OF CREATION.   It is one of the Qualities of Allah.  Similarly Quran has mentioned  that Allah’s Entity cannot be seen through human eyes. Both Time and Space cannot be seen through human eyes; though both may be perceived through human physical faculties other than human eyes. The space which we see is not seen through eyes; rather it is perceived through physical faculties other than eyes. That is why blind people can also perceive this space.

In the article https://secondriseofislam.blogspot.com/2013/04/universe-travel-within-mans-life-span.html that contraction/expansion of space actually means contraction/expansion of Dark Matter. In other words gradual contraction of time on earth as we move form 1st sky to upper skies is due to gradual contraction of Dark Matter as we move from the seventh sky to first sky. In other words, gradual expansion of time- as we move from first sky to upper skies- which results in gradually quicker happening of events on earth is due to gradually more expansion of Dark Matter as we move from first sky to upper skies. 

It may be appreciated that Space and Dark Matter are two different things; dark matter is actually creation corresponding to Space which is Allah’s eternal Quality. As we have seen origin of whole creation is Allah’s Idea and Allah’s Ideas are based on Allah’s Qualities. When an Allah’s Idea is granted self -awareness, creation comes into being. The creations are not Allah’s Qualities; they are reflection of Allah’s Qualities. Creation’s qualities are corresponding to Allah’s Qualities; but creation’s qualities are not Allah’s Qualities. The material constitution of creation’s qualities are quite different in nature from that of Allah’s Qualities. Space is one of Allah’s Qualities and corresponding quality of creation is Dark Matter.  When whole creation would be annihilated, Dark Matter would also be extinguished. When dark matter exists, events are observed through dark matter (which is creation’s quality corresponding to Space which is Allah’s Quality); when dark matter would be extinguished, events would be observed ONLY through Space and Time which are Allah’s eternal Qualities. It means Allah is not compelled to observe events through dark matter; Allah can observe events through His own Qualities which are Space and Time. But creation is always compelled to observe events through dark matter; it means when a person observes events in Allah’s frame of Time and Space, he observes those events through dark matter. In other words, Allah’s frame of Time and Space also has dark matter; but when creation would come to an end, dark matter would be extinguished and then ONLY Allah will be able to observe events through His frame of Time and Space.

It may be concluded that Space is Allah’s eternal Quality. Allah’s many Qualities are found in Allah’s Ideas. Allah’s Ideas when granted self –awareness, they become Creations. Creation  does not have Allah’s Qualities (because Allah’s Qualities are part of Allah)  though creation has qualities  corresponding to Allah’s Qualities; creation’s qualities are quite different in material constitution from that of Allah’s Qualities.  Dark matter is creation’s quality corresponding to Allah’s Quality i.e. Space. Dark matter would be extinguished one day; but Time and Space will remain forever.

Origin and End of Creation and ‘Wahdatul wajood’ (1)

                     

We have already seen in the article https://secondriseofislam.blogspot.com/2012/07/ibn-e-arbi-and-quran.html that the concept of man’s union with Allah is older than Islam. This concept is found in various shades of Pantheism in vogue in pre-Christian era in the forms of Hinduism, Taoism, Monoism, Dualism, Stoicism, Epicureanism, and Neo-Platonism. All these philosophies opine that all things are one; God (if exists) is everything and everything is God. God exists in pluralism. In other words, individual and God have shared/unified existence. Ibne-e-Arbi carried forward this philosophy of pantheism by introducing theistic aspect to this philosophy in the form of “wahdatul wajood”. 

According to Ibne Arbi’s theory, existence is only one i.e. the Creator who is present everywhere in this universe, and there is no room for any other existence in this universe. Therefore he concludes this universe exists within the Creator’s existence. The Creator is infinite/ undetermined but universe is finite/ determined. Where the Creator’s existence becomes finite/ determined, it no longer remains the Creator’s infinite/undetermined existence, rather it becomes creation. In other words, in one way this universe is the Creator’s existence; but, in other way, this universe is created one. Briefly speaking, universe is part of the Creator’s Existence because it is lesser degree of the Creator’s Existence so it is not the Creator itself.

We have also discussed in the article https://secondriseofislam.blogspot.com/2012/06/wahdatul-wajood.html that there is another connotation of ‘wahdatul wajood’, which is based on sufis’ spiritual experiences. ‘Sufis’ during meditation/ ‘mushahda-e- zaat’, experience only one existence i.e. the Creator. Therefore many ‘sufis’ believe in only one existence i.e. the Creator; all the rest is either deception/unreal (in view of many ‘sufis’) or finite/determined forms of the Creator’s single existence (in view of many other ‘sufis’).

According to all shades of ‘Theory of Wahdatul wajood’, all creation is to be extinguished one day into Existence of Allah; all creations would be merged one day into Body of the Creator and apparent duality between the Creator and the Creation would come to an end.

In the succeeding lines we would see though all creations would come to an end one day but they would not become a part of the Creator. What is and is made part of the Creator is not the creation; it is Allah’s Idea about the creation, which is and is made a part of the Creator. Allah’s Ideas are never a creation; Allah’s Ideas are as older as Allah Himself and of course Allah’s Existence  is infinite in terms of time; whereas creation is not infinite in terms of its existence.  

In the article https://secondriseofislam.blogspot.com/2011/12/time-travel.html we have seen that 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. 

In the article https://secondriseofislam.blogspot.com/2012/11/fina-fillah-and-baqi-billah-scientific.html we have seen  events happening in 211.22 days on earth can be seen happening so in one second in seventh sky, from the same analogy it seems possible that all events happening from beginning to end of this world can happen in a single moment in such a frame of Time and Space which exists separately from frames of time and space of seven skies. Allah is not bound to operate keeping within ambits of Time and Space in seven skies. Quran says about process of creation: “For to anything which We have willed, We but say the word, "Be", and it is” (al-nahl-40).  From this verse it is evident that anything which is willed by Allah happens forthwith. It is possible only in such frame of Time and Space which exists separately from the frames of time and space of seven skies. We can say that Time and space may be contracted/expanded to such a point where all events happening from beginning to end of this world may happen in a single moment of time. This testifies our Nabi’s ﷺ saying that Allah is done with process of creation and its allied matters; it means He is alone as all creatures are already finished. This frame of time and space where all incidents from the beginning to end of all creations may happen in a single point of time may be called Allah’s frame of Time and Space.

In the article https://secondriseofislam.blogspot.com/2013/10/time-and-space-allahs-eternal-qualities.html we have seen that ‘time and space’ are, in fact, eternal qualities of Allah; they are not something created. When CREATION EXISTS, these Allah's qualities (i.e. Space and Time) exist in eight various degrees in terms of contraction/expansion. Each sky, out of seven skies, has minimum and maximum degree of contraction/expansion of Time and Space. What I call Allah’s frame of Time and Space includes degrees of expansion/contraction of frames of Time and Space prevailing in all seven skies in addition to frame of Time and Space where all events from the beginning to end of creation happen in a single point of Time.   When CREATION WILL BE PERISHED, AND ONLY ALLAH's CONSCIOUS WILL PREVAIL, Space and Time (Allah's eternal Qualities) will exist in form of  Allah’s frame of Time and Space which includes seven frames of Time and Space each one prevailing in one sky, and frame of Time and Space where all events happening from the beginning to end of creation happen in a single point of Time. It  mean Allah can observe all events from the beginning to end of creation, even if all creations have been perished. IT MEANS ALLAH AND ALLAH's ETERNAL QUALITIES OF TIME AND SPACE ARE NOT AFFECTED BY THE EXISTENCE OR NON-EXISTENCE OF CREATION.   It is one of the Qualities of Allah.  Similarly Quran has mentioned  that Allah’s Entity cannot be seen through human eyes. Both Time and Space cannot be seen through human eyes; though both may be perceived through human physical faculties other than human eyes. The space which we see is not seen through eyes; rather it is perceived through physical faculties other than eyes. That is why blind people can also perceive  this space.

At Allah’s frame of Time and Space all stages of creation- from its origin to its end- are present and can be seen simultaneously. The origin of whole creation is Allah’s Idea regarding the creation; this Idea is contained in Allah’s Mind. When Allah wants making of a creation, Allah’s Idea regarding that creation is granted self-awareness. This process of granting self-awareness to an Allah’s Idea is called process of creation. In this way Allah’s Idea is given external manifestation. Allah’s Idea once given external manifestation is called creation (it may be appreciated that everything in this universe is alive; every type of creation enjoys life of a different type). The creation does not share existence with Allah’s Existence; it is just like a painter have an idea in his mind and then he paints that idea on a paper in the form of a picture. Even if the picture is granted sense of self-awareness, obviously the picture in its material constitution has nothing to do with material nature of painter’s idea. Similarly the creation does not share its Creator’s Existence/Allah’s Existence in any way. When Allah intends to end a creation, He takes away the sense of self-awareness from His Idea; resultantly external manifestation of Allah’s Idea ceases to exist and the creation expires. Once the creation expires, Allah’s Idea relating to that creation remains in Allah’s Mind. Actually Allah’s Idea relating to a creation is always there in Allah’s Mind, even when the creation is alive/exists. In this way, what is and is made part of the Creator is not the creation; it is Allah’s Idea about the creation. Allah’s Ideas are never a creation; Allah’s Ideas are as older as Allah Himself and of course Allah’s Existence is infinite in terms of time; whereas creation is not infinite in terms of its existence.  

When a sufi’s soul is elevated to Allah’s frame of Time and Space, he can observe as many incidents from the past, present and future as is willed by Allah because at Allah’s frame of Time and Space all incidents from the beginning to the end can be seen simultaneously, and he can also feel single Existence during meditation because of having observation of post annihilation of the creation (for details plz see  https://secondriseofislam.blogspot.com/2012/11/fina-fillah-and-baqi-billah-scientific.html ). 

We may conclude that  ‘Wahdatul wajood’ concept is not correct.  The creation was never a part of Allah’s Existence and it would never be a part of  Allah’s Existence; creation is Allah's Idea which has sense of self-awareness and such Idea having self awareness was never and would never be a part of Allah's Existence. The Idea which is part of Allah's Existence does not have self awareness; therefore Allah's such Idea which does not have self-awareness cannot be called creation.  Similarly creation is not unreal or vanity; creation is what has sense of self awareness and a thing having sense of self awareness cannot be unreal or vanity (continued).

Education System in Pakistan and Some Solutions

The problems related to education system in Pakistan are manifold but we would dwell on issues relating to English, Islamic teachings and syllabus. 

Education system in any society is the basic and most important tool to disseminate among the new generation body of ethics, ideals, out-look to life, out-look to the world, in short, the way of life the society stands for. Uniformity of education system is the corner stone to build a united and harmonious society and nation; various education systems prevailing in a society lead to various ways of life, and, resultantly, weaken social uniformity and harmony.

The issue of English is reflected in two ways in Pakistan’s education system; English as medium of instruction and as a language study. Keeping in view the importance of uniformity of education system, there is no room to adopt two different medium of instructions in Pakistan . However keeping in view importance of English as a science language, English language should be retained as a subject, and as a medium of instruction for science education ONLY at college level. Much more than English language is the importance of Islamic teachings which are, for the Muslim societies, the only source to develop a uniform and harmonious society. Ignoring basic Islamic teachings, in a Muslim society, would lead to cultural, social, psychological, and intellectual disintegration in the Muslim society.  For propagating basic Islamic teachings, the importance of Arabic language cannot be overemphasized. Therefore Arabic language along-with English language has to be compulsory part of education system in Pakistan. But learning of these two languages should not be made an obstacle, beyond a certain limit, in advancement of academic careers of the students.

Keeping in view importance of both the languages (Arabic and English) and basic Islamic teachings, following suggestions are made for education system in Pakistan.

At primary education level, basic Arabic language and Quranic reading (without translation)  should be taught. The marks secured in the subject of Quranic reading and  language should be included in the total marks secured by the student; but passing marks in this subject should not be compulsory in moving to the next grade. English language should not be taught at primary level.

At middle education level, passing marks in subject of Quranic reading and language should be compulsory for moving to the next grade. English language should be taught at this level; but passing marks in this subject should not be compulsory for moving to the next grade. The syllabus for all students at primary and middle education level should be the same; there should be no division of science and arts students.

At secondary education level (for 9^th and 10^th ), Quranic reading (with translation) and language should be taught and passing marks in this subject should be compulsory to move on to the next grade. At this level syllabus for Science and Arts students should be separate. At this level, passing marks in subject of English language should be compulsory for science students ONLY for moving to the next grade; passing marks in this subject should not be necessary for arts students to move to the next grade.

At higher secondary education level (FA;FSc), passing marks in the subject of  Quranic reading (with translation) and language should be compulsory for moving to next grade. Similarly passing marks in English language subject should be necessary for science students for moving  to next grade; but arts students can be promoted to next grade without getting passing marks in  English language subject.

At graduation level, subject of Advance Quranic Studies and Language should be taught and passing marks in this subject should be necessary to move to the next year studies. Similarly passing marks in English language should be necessary for science students for moving to next year studies; but arts students can be promoted without obtaining  passing marks in this subject.

It may be appreciated that these suggestions have been made regarding   common education system in Pakistan, NOT regarding specialized education like religious education imparted by religious ‘madaras’; medical education; and engineering education. But subject of 'Advance Quranic Studies and Language' may also be adopted for medical and engineering education.