علم الزمن والوقت
The research I conducted in the mid-1990s entitled “The Concept of Time in the Holy Qur’an”, I exerted efforts to extract the subject of “time” from the Holy Qur’an; and I ended up after a careful reading of “the Qur’anic recitation” and the accurate review of a number of “index of the Holy Qur’an”, to the preliminary collection of direct subject in its indication of “time”; whether in terms of terminology of methods; whereas for the indirect subject, I indicated that it is very abundant and may be impossible to count, and represented that by letters which are necessarily “time units”, as well as “verbs” as undoubtedly as a whole have time dimension, whereas for the methods I have stated several examples, which I can present in two examples:
The Almighty said “He begetteth not, nor is He begotten”, Al-Zamakhshari described the verse with eternity and everlasting. Not within the verse is a single word indicating time in a direct way; which can be expressed -approximately- in the mathematical concept called “infinity” symbolized as: (- ∞, + ∞).
The Almighty’s saying about disbelievers “They will say: “our Lord! Our misfortune overwhelmed us, and we became a people astray. “Our Lord! bring us out of this: if ever we return (to Evil), then shall we be wrong-doers indeed!”. The verse talks about a request made by disbelievers to return to the past, the denounced response by the Almighty Allah is: going back to the past is an impossible thing to happen; i.e., the movement of creatures from one point in the present to a point in the past is not possible, therefore, do not ask Allah what may violate the nature of the universe. “Traveling in time” is a philosophical and literary topic tackled by many writers, perhaps the most famous of whom is “Wells” in his novel “time travel”; I have tackled this subject from a Qur’anic point of view within the movement of time, and in particular within the movement that contradicts Sunnism, in the “the concept of time”.
Today, I am setting the basis of “time science” as there is no alternative to the Holy Qur’an being “the main and the essential source of the subject of time”, whereas other sources are subordinary, which do not have the same or similar characteristics such as: absoluteness, authenticity, clarity, continuity, renewal, transcendence, dominance and capacity …
In this context, I would like to refer to the “Holy Qur’an” and dive into the same experience I went through about twenty-five years ago, the day during which I spent months with the Holy Qur’an contemplating the words of the Almighty Allah, meditating its wonders and marvelousness, extracting the terminology and methods, besides noting observations and thoughts, drawing tables and data, until I accomplished my research which left a great and undisguised impact; followed by many researchers in several national and international universities, as I counted some and obtained the results.
Furthermore, I spent similar experience with “time” through “Time Programming Origins” in addition to a number of titles in this regard. The Almighty Allah granted me His bounty with His words through “Buthur Ar-Rushd = seeds of righteousness” especially the interpreted part of Juz Amma (Ar-Rahman – Al-Nas).
Today, within “Buthur Ar-Rushd”, as part of “Ar-Rushd Interpretation” and in the context of epistemological foundation of “time science”, I do the same thing again and note what I deem important to me in terms of “indirect indications of time in the Holy Qur’an” believing that they are unlimited and infinite, and the most informative evidence of the Holy Qur’an.
The Almighty Allah facilitated for me Tafsir of Al-Fatiha chapter, then Tafsir of verses from various chapters, from “time prism”, however, they have not yet been printed, deliberated, read or criticized; we ask the Almighty Allah success and guidance.
Written by: Dr. Mohamed Babaami
Translated by: Toufik Achour
Date: 22/02/2023 The Article title in Arabic:نحو تفسير القرآن الكريم من موشور علم الزمن والوقت
