About the Time

"Al-zaman miqdar al-wujud or, “time is the dimension of existence", - Abu al-Barakat.
“The instant of anguish is not a fragment of duration; it is beyond doubt a divine touch of theologal hope, which transfigures our memory forever” - Fakhra Razi.
According to scholar Kalabadhi, when the sufi mystic Al-Hallaj was asked what an instant is, he replied, “It is a breeze of joy (farja) blown by pain, Wisdom is waves which submerge, rise and fall, so that the instant of the sage is black and obscured.”

" While traveling through a forest, Narada asks Lord Vishnu about maya, the illusory world. After a while Vishnu feels thirsty and sends Narada to a nearby village to fetch him some water, where Narada falls in love with a farmer’s daughter and sets up a household. He lives happily with his new family for many years, before a terrible flood wipes out the whole village and he finds himself wandering through the forest. Upon hearing his footsteps, Vishnu says, “O Narada, where have you been? I have been waiting for half an hour.”
Mircea Eliade contends that this is the Hindu myth, an invocation of sacred time that periodically relieves us from the Now ( hal in Arabic) which is considered material or ‘profane’ time. The Hindu concept of time is illustrated well by the myth cited above, and it also serves as a mnemonic to periodically invoke the original rules of the cosmic game. According to the above theory, maya manifests itself through time, the cyclical Kalachakra, and time dilates from human being to gods. Time occurs in differing durations of cycles, in wheels within wheels where one second for a God may be experienced as millennia for a mortal.

While the traditional Muslim sees Time as the twinkling of God’s eye, the Vedic Hindus measured time by the blinking of his own eyes (paramanu, approximately 4 seconds in Vedic metric system). Both Hindus and Muslims invoke sacred time by the use of mantra and azaan, which represent a verbal program for a release from the immediacy of human existence, to a place beyond time and closer to God. They are both followers of a code of conduct based on daily, seasonal or lunar routine, while these may differ greatly in practice. The Muslims worship no idols, and the Hindus have no evidence of any Prophet who started the religion (so they endlessly keep inventing new images to deify). Both religions believe that the universe is in a state of becoming, and imperfection pervades through it all, justifying the temporary presence of evil, towards a final reconciliation. In the case of the Muslim, the reconciliation is a perfect moment, and in the case of the Hindu, it is the self-assembly of God’s body (the original universe). If everything happens with the decree and sanction of Allah for a Muslim, it also happens for Hindus because only one God is the player of the cosmic game in Hinduism:

I am Mârgasirsha among the months, the spring among the seasons, of cheats, I am the game of dice, I am the greatness of the great, I am victory, I am industry, I am the goodness of the good.Bhagawad Gita

And yet, in spite of an all-powerful God, both Islam and Hinduism allow a human being some free will in changing his destiny. A Hindu can keep earning good karma from his actions and ascend the levels in the game of life, whereas a Muslim can indulge himself in innovations (tajaddudat) and thereby receive a positive feedback in God’s will leading him closer to Oneness with Him.