Surah Kahf:Outer dimension, inner dimension or parallel dimension!

At a retreat on the essence of “Surah Kahf” Dr. Kilani presented this summary. In order to appreciate the ramifications mentioned here, please read Surah Kahf with translation if you do not understand Arabic, before reading this summary and relfections.

GUEST ARTICLE: By Dr Kilani

بسم الله الرحمن الرحيم

Sura AL-KAHF

Outer dimension, inner dimension or parallel dimension!

ذِي الْقَرْنَيْن ِ Thee-Alqarnayn
The story of Thee-Alqarnayn is the story of glorious achievement and great accomplishment through utilization of the “MEANS”. 84″ Verily We established his power on earth, and We gave him the ways and the means to all ends”.
إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا (84
Allah call it “Thikr” so that we learn to remember the fact that the MEANS and what ever we accomplish using them is his creation, We therefore, use them in accordance with what pleases the creator implying gratitude for his infinite bounties and blessings.

The story of Thee-Alqarnayn is presented in an outer dimension and contrast with the story of Mousa and ALkhader peace be upon both of them. There story provide an outer dimension of the events as observed by Mousa PBUH but shortly thereafter show us another hidden dimension of the events occurred as conducted by Alkhader PBUH representing the hidden dimension of Al-qadar. We thus learn that there is an inner dimension of the external events. Such inner dimensions are not confined by the boundaries of time-space limits of this universe and this DUNIA.

In the concept of parallel Universe; past, present and future are experienced at any given time. Thus the hidden dimensions of external events that extends through time-
Space in past-future directions becomes apparent in a parallel universe model.

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا
In this Ayah: “So, verily, with every difficulty, there is relief”.
Allah tell us that the ease come packaged with the difficulties. It comes with it. We all know from an outer dimension perspective that ease usually follows the difficulties; they are separated by a TIME distance. Yet, Allah says they come in one package, for time in the sense of past, present and future is one and therefore, there is no TIME distance between the occurrence of difficulty and ease.

Difficulty is prescribed to be associated with ease to affirm the fact that in an outer dimension it will certainly show up, but in time, in an outer dimension model.

In a confined space-time in an outer dimension model we can only perceive the ease when time passes and we travel in time to reach the destination of pre-prescribed ease. In a parallel universe model the two events occur at the same time for time is one.

Allah may chose to give a glimpse of such knowledge of folding time-space to some of his Ibad as he did in the case of AlKhader PBUH so that the background past and the ultimate destination of the events become parallel to the events in no time zone (folding of time-space); a glimpse of Al-Qadar.

Whereas, for Mousa PBUH he could only recognize the outer dimension of the events for the relevant past background and the subsequent future of the events are obscured and considered part of the Ghaib (unseen).

Mousa PBUH had to wait in time to know the hidden dimension of the events as foretold by AlKhader or he had to travel in time both past and future to realize the hidden dimension and wisdom of those events.

The word Saberan, Sabran (patient, patience and perseverance) were repeated 7 times in the Ayat of the story of Mousa-Alkader PBU them. Is it possible that Sabr is the mode (vehicle) of transportation through dimensions from the outer to the inner dimension? Is Sabr the key to the gates of inner dimension? Or is it the unique ship that takes us into a parallel dimension? Is what Mousa PBUH needed just to wait and have Sabr to recognize the hidden wisdom behind the events?

In our case, when we do not understand the hidden wisdom of the outer dimension, is Sabr what we need to be able to have the comfort of being certain that wisdom is in the hidden dimension, but will become apparent to us with time and therefore requires more Sabr. Is it possible that with Sabr and Mujahadah (perseverance and self control etc…) we become more transparent and travel across time into a parallel dimension?

In other words we learn that we need to believe with certainty that behind the external and outer dimension of the events belies a hidden wisdom in an inner dimension and depending on our level we either need to travel across time-space and only recognize the inner dimension when it becomes a reality in the outer dimension (too late, as it may not happen in our life time) or practice Sabr and time-space might be folded for us and allow us to travel into parallel dimensions with the inner dimension.

Such transformation or journey would allow us to have a glimpse of that inner dimension and understand the wisdom behind the outer events before it shows up in the future as an event in the outer dimension. Or perhaps with both more Sabr and Mujahada, for some “whom Allah wish to select”, inner and outer dimension become parallel like some Awleya’a or like Alkhader PBUH to whom time space was folded.

The stories of Thee-Alqarnayn and the men of the cave both have an outer dimension and an inner dimension like all events in our life. The only difference from the story of Mousa and Alkhader PBU them is the fact that in the later the inner dimension was known to Alkhader and was explained to Mousa and to us, whereas, in the case of the other two stories the hidden dimensions were not explicitly mentioned.

We may speculate about the hidden dimension of those events but the fact is that no doubt that in both cases there is a hidden dimension (wisdom of Allah Qadar and well). For instance, in the case of the men of the cave could any one during the time that they were a sleep recognize the wisdom behind there long asleep? They were only asking for protection from persecution. Why they had to be put to sleep for 300 (309) years?

Only when time passes and the trial regarding the question of resurrection manifest 300 years later among the believers that one says ah, now I understand, they are to be the solution of a problem that occurs 300 years later!

Similarly, the people of the Bayna Assadayn would only appreciate the outer dimension of the RADM build by Thee – Alqarnayn; that is to protect them from Yaajouj and Maajouj. Only if they travel in time for thousands of years that they would appreciate the fact that the RADM protected Millions over thousands of years from the destruction that Yaajouj and M shall do at the end of days. We know the inner wisdom of the RADM through revelation that brings the future near. We travel in time all the way to the future event when we believe the revelation.

To a similar fashion, in the beginning of this Sura, we are told that the inner dimension of this Dunia is a Dunia without the Zeena without the make up, a naked Dunia without the cover or the peel.

Ayah 7-8

وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا
That which is on earth we have made but as a glittering show (make up) for the earth, in order that We may test them – as to which of them are best in conduct.
Verily what is on earth we shall make but as dust and dry soil (without growth or herbage). إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا
When we believe in that, we know the inner dimension, but in order to truly realize this fact we need to travel through a journey with SABR in order to truly realize and see a dunia without the make up. The more we practice Sabr and Mujahada in purifying our hearts the more the veils are removed from our hearts and the more clear the picture becomes and the veil that covers the truth and nakedness of this dunia will disappear, insha’Allah.

However, for those whom the veil continues to cover their eyes and hearts they will continue to see the make up of the dunia. They made no efforts to ride a journey through the gates of inner dimensions. Instead they continued to travel through time space a long journey in blindness.

They would realize the nakedness of this dunia at the end of the journey on death and on the Day of Judgment as the Ayat at the end of the Sura conclude (100-106)
وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَافِرِينَ عَرْضًا
الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاء عَن ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا
أَفَحَسِبَ الَّذِينَ كَفَرُوا أَن يَتَّخِذُوا عِبَادِي مِن دُونِي أَوْلِيَاء إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًا
قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا
الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا
أُولَئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا

018.101 (Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.
018.102 Do the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment.
018.103 Say: “Shall we tell you of those who lose most in respect of their deeds?-
018.104 “Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?”
018.105 They are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works, nor shall We, on the Day of Judgment, give them any weight.
Whatever I mentioned in this reflection that is right, is from the grace of Allah on me, and whatever I mentioned is incorrect it is from my own NAFS and my Shay tan. May Allah grant us forgiveness! 018.100 And We shall present Hell that day for Unbelievers to see, all spread out,-

AYAT ON SABR
•    قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ عَلَى أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا
•    قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
•    وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْرًا
•    قَالَ سَتَجِدُنِي إِن شَاء اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا
•    قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا
•    فَانطَلَقَا حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا
•    قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
•    قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا
•    فَانطَلَقَا حَتَّى إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئًا نُّكْرًا
•    قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِي صَبْرًا
•    قَالَ إِن سَأَلْتُكَ عَن شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي قَدْ بَلَغْتَ مِن لَّدُنِّي عُذْرًا
•    فَانطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنقَضَّ فَأَقَامَهُ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا
•    قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا
•    أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَاءهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا
•    وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا
•    فَأَرَدْنَا أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا
•    وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا