God is not Outside

Eternity and infinity represent two fundamental dimensions of existence, between which the human mind seems to function as a mediating and interpretative instance. Consciousness filters both, making the experience of reality possible. From this perspective, God is not conceived as limited to an external dimension, but as present both within and beyond every level of existence. The name attributed to God (Allah, Creator) is secondary to the central role of thought and consciousness, which constitute the means through which the universe is perceived and understood.

Many people know the Qur’an only superficially; however, a deeper analysis—carried out through introspective reflection and the conscious use of individual perception—reveals a remarkable philosophical and ontological coherence in the text. The Qur’an itself invites a reading that engages the intellect and awareness, rather than mere formal repetition.

Quantum physics has introduced the concept that observation plays a decisive role in the manifestation of physical phenomena. Although this belongs to a scientific domain distinct from theology, it opens an epistemological reflection: if reality manifests through attention and observation, how can human beings enter into a relationship with God without conscious seeking? In this sense, the Qur’an affirms that guidance is reserved for those who believe in the unseen:

"This is the Book about which there is no doubt, a guidance for the righteous, who believe in the unseen…" (Sura Al-Baqara 2:2–3)

If empirical reality is limited to the spectrum of visible light, the question of the existence of a reality imperceptible to the senses becomes central. The Qur’an repeatedly points to the existence of a hidden dimension (al-ghayb), accessible not through sensory perception but through faith and intellect. God is described as One who knows both the visible and the invisible:

"He knows the unseen and the seen; He is the Great, the Most High." (Sura Ar-Ra‘d 13:9)

Thus, the experience of existence is conceived primarily as an interior one. The Qur’an establishes a close relationship between life, death, and states of consciousness, likening sleep to a temporary suspension of the soul:

"Allah takes the souls at the time of their death and those that do not die during sleep…" (Sura Az-Zumar 39:42)

This view suggests that consciousness does not end in the material dimension but extends toward infinity and eternity.

Within this framework, inner purification assumes a central role. Islam, like other religious traditions, emphasizes ethical and spiritual purification as a necessary condition for the elevation of the human being. The Qur’an clearly states:

"Successful indeed is the one who purifies it, and doomed is the one who corrupts it." (Sura Ash-Shams 91:9–10)

Purification is not presented as a mere external ritual, but as an internal process that allows consciousness not to obstruct its own spiritual development.

In a symbolic reading, the “center” of consciousness can be understood as the point of origin from which everything begins—a kind of absolute core of human experience. Although the Qur’an does not employ metaphors such as the “black hole,” it asserts that God is the Principle and the End of everything:

"He is the First and the Last, the Manifest and the Hidden." (Sura Al-Hadid 57:3)

This statement allows for philosophical reflection on the correspondence between human interiority and cosmic order.

The idea that the external world is, at least in part, a reflection of the inner state of the human being finds resonance in the Qur’anic principle that authentic change begins from within:

"Indeed, Allah does not change the condition of a people until they change what is in themselves." (Sura Ar-Ra‘d 13:11)

Finally, adherence to Islam is described as a conscious and progressive choice. The true jihad, understood in an ethical and spiritual sense, is the struggle against the negative inclinations of the self (nafs), aimed at rectifying character and thought. The Qur’an encourages this inner effort:

"As for those who strive for Us, We will surely guide them to Our ways." (Sura Al-‘Ankabut 29:69)

From this perspective, the Qur’an functions as a guide for the conscience, aimed at transforming negative thought into ethical and spiritual awareness. An authentic understanding of the sacred text requires study, reflection, and intellectual openness, avoiding reductive or ideological interpretations that fail to do justice to the complexity of the Qur’anic message.

Time erases Nothing: when Science and the Qur’an speak the same Language

We commonly assume that time erases everything. Memories, words, and gestures appear to dissolve into the past; however, both contemporary science and the Qur’an articulate a fundamentally different claim: nothing truly disappears. Everything that occurs is preserved, within the human body, within matter itself, and within the structural order of the universe.

Neuroscientific research demonstrates that the human brain retains every experience in the form of neural traces. Even experiences that are no longer accessible to conscious recollection are not lost. Through synaptic plasticity, lived events are encoded and may re-emerge under particular conditions, such as trauma or sudden sensory stimulation. This process can be compared to a pond that has remained undisturbed for years: when a stone is thrown into the water, sediments rise from the bottom—elements that were never absent, but merely unseen. In this sense, the body functions as a biological archive of lived experience.

The Qur’an presents a remarkably parallel perspective, affirming that nothing is forgotten, whether at the human or the cosmic level. A central verse states:“In truth, We give life to the dead, and We record what they have sent ahead and their traces; and all things We have enumerated in a Clear Book” (Surah Ya-Sin 36:12).

This verse indicates that not only actions themselves are recorded, but also their consequences, the “traces” they leave in the world. The concept of the Clear Book (kitāb mubīn) recurs throughout the Qur’an as a representation of a comprehensive order in which all things are known, preserved, and accounted for.

This notion of total preservation is articulated even more explicitly in another passage:“And the Book will be placed, and you will see the guilty fearful of what is in it, and they will say: ‘Woe to us! What is this Book that leaves out nothing, small or great, without recording it?’” (Surah Al-Kahf 18:49).The text underscores that no detail is excluded, including what may appear trivial or insignificant from a human perspective.

In the contemporary technological context, this idea has become almost empirically tangible. Digital actions are continuously recorded, archived, and stored. Similarly, the Qur’an describes an ongoing process of recording, carried out by unseen observers:“When the two receivers record, seated on the right and on the left, not a word does one utter but that with him is an observer ready to record” (Surah Qaf 50:17–18). It further states:“Indeed, over you are guardians, noble scribes, who know whatever you do” (Surah Al-Infitar 82:10–12).This recording is depicted not as automatic or mechanical, but as conscious, deliberate, and exhaustive.

The Qur’an extends this concept further by attributing to the human body itself a function of memory and testimony. On the Day of Judgment, testimony will not be limited to verbal confession; corporeality itself will bear witness:“That Day their tongues, their hands, and their feet will testify against them for what they used to do” (Surah An-Nur 24:24).When individuals question this testimony, the response is described as follows:“They will say to their skins: ‘Why did you testify against us?’ They will say: ‘Allah has made us speak, the One who makes all things speak’” (Surah Fussilat 41:21).

Accordingly, matter is not portrayed as inert or silent; it retains memory and participates in testimony.

Modern physics provides additional conceptual support for this framework. In quantum mechanics, the principle of information conservation suggests that information is not annihilated. Even black holes—once thought to eliminate information entirely—are now understood as systems in which information is preserved in transformed states. From this perspective, the universe may be understood as a vast system of inscription and retention. The Qur’an expresses this ontological principle in theological language:“Not a leaf falls but that He knows it; nor is there a grain in the darkness of the earth, nor anything fresh or dry, but that it is in a Clear Book” (Surah Al-An‘am 6:59). Here, preservation and knowledge extend beyond human action to encompass all dimensions of existence.

The moment at which this universal memory becomes manifest is conveyed through powerful imagery:“And when the scrolls are laid open…” (Surah At-Takwir 81:10). At this point, records are disclosed and rendered visible. Yet the Qur’an emphasizes that this disclosure is not solely judicial in nature, but also merciful:“As for the one who is given his record in his right hand, he will be called to account with an easy reckoning” (Surah Al-Inshiqaq 84:7–8).

Science can describe the mechanisms by which information is preserved, through neural structures, physical fields, and the mathematical architecture of the universe. The Qur’an, by contrast, addresses the more fundamental question of purpose.

The Luminous Experiment

“And among His signs is the creation of the heavens and the earth, and the diversity of your tongues and your colors. Indeed in that are signs for those who know.”

(Qur’an 30:22)

We are made of light, of energy that shines within us. Discovering this small fire allows us to play, to make it dance, and to transform the world around us, like a garden in spring when the first results of our choices emerge.

We rub our hands to create glitter. We rub the darkness to make light emerge, yet its brightness seems to fade, almost suggesting that darkness is not simply an empty void to fill, but a dimension that requires patient discernment. Hearts have grown weak, minds weary, as if the weight of the world has slowed our breath; yet, despite this gravity, we continue walking in the cave, guided by an unwavering conviction: that the treasure, the hidden truth, still exists, concealed beyond the shadow and not immediately perceptible.

Today, true wealth consists in seeing, in recognizing the signs (āyāt) scattered along the path, even when vision grows uncertain and the meaning of things becomes confused. For this reason, we rub the black to rediscover the white, the cold to awaken the warmth, and our hands to bring out the glitter; and this, in itself, is the magic of existence: to try again, to repeat the creative act, until the gesture produces effect, knowing that the result will be different, transfigured into a new form that initially eludes our perception. Nothing dies; everything transforms: what seems to disappear does so temporarily, only to reform according to laws that transcend our understanding. Here, deep patience (ṣabr) and radical trust are required—not as sterile stubbornness, but as full surrender to the universal laws that govern the unfolding of reality.

In the silence of the cave, we remember (dhikr), and in remembrance the heart brightens. We seek a nūr, a light that filters through the damp rock of the mountain beneath which we find ourselves: not a blinding light, but a light that orients, that guides without imposing. With patience (ṣabr) and trust (tawakkul), we continue the path, aware that the sun’s rays do not vanish, but remain as an eternal principle permeating our being. In the end, the light is ourselves, rolling endlessly like little fireballs, transforming and shaping ourselves until we generate a new figure, and the Master of this universal alchemy is God/Allah.

The Qur’an is full of colors, light, and transformation, and nowhere does it say it is only black and white. If you read it with the heart, you understand it; but if you read it only with the mind, you annihilate it, because the luminous experiment is you and me.

White – الأبيض

2:187, 3:107

Black – الأسود

3:106, 35:27

Yellow – الأصفر / مصفر

2:69, 39:21

Red – الأحمر

35:27

Blue / Pale – الأزرق / زرْق

20:102

Green – الأخضر

36:80, 76:21

Pink – الوردي / وردة

55:37

Dark Green – مدهامتان

55:64

Blackish-Green – الأحوى

87:5