6.8.6 Creation of Space
The starting state of creation was void, that is the state of absolute earth
, which by itself is literally “nothing”, but it is the readiness of nature to accept creation. This void is described by “absolute earth” because it has infinite inertial mass, that is absolutely “dead” and “dark” because it does not include any motion or energy, so it is absolutely cold and dry. However, being absolutely empty, it is described by the “willingness” to accept life and motion.
Henceforth, when the Real manifested in the Form of Beauty, that is also described as absolute Light, Life, and Ability, the state of vacuum was introduced, that is also the element of absolute “fire”
that filled the void, and the two states
and
were entangled; all this without any sense of space or time, which are null with respect to Light itself, whose speed is absolute, while the sense of space, time and motion are conceivable only for external observers that are non-existing yet. Therefore, this creation scenario is only a conceptual description with absolute ontological reality, or “being”, that has not “become” physical yet.
When Allah wanted to create the world, He split the above entangled states of heavens and earth, but not into the separate original states
and
, rather He split them into “water” and “air”, which are
and
, respectively; which means splitting the
flat space of constant entities into the two orthogonal worlds
and
, that are the physical and psychological worlds as we described in sections 8.4 and 2.3. With this splitting of the originally entangled states of vacuum and void, space and time were defined, and all the subsequent physical and psychological dynamic states that are various spatial and temporal superposition of the original two states.
Multiplicity appeared in the creation only because earth and fire were split into water and air, which permitted the emergence of space and time, otherwise since absolute earth is void and absolute fire is Light, so Existence was absolute One Eternal Unchanging Being, as was originally described by Parmenides and Zeno as we showed in chapter II.