One of the most revolutionary concepts that we learned in the 20th century is that time is not a universal measurement. The rate at which it passes depends entirely on your speed and acceleration at any given moment. In Einstein’s theory of relativity, time dilation describes a difference of elapsed time between two events, as measured by observers that are moving relative to each other. Basically, it states that the faster we go, the more the time is affected and almost stops for somebody moving at a speed close to the velocity of light.
In order to attempt to prove this theory of time dilation, two very accurate atomic clocks were synchronized and one was taken on a high-speed trip on an airplane. When the plane returned, the clock that took the plane ride was slower by exactly the amount Einstein’s equations predicted. Thus, a moving clock runs more slowly when viewed by a frame of reference that is not in motion with it.
TIME BETWEEN TICKS & TOCKS FOR A STATIONARY AND A MOVING CLOCK
Gravitational Time Dilation
Also, the general theory of relativity tells that time is slower in the fields of greater gravitation. A man walking on the surface of the moon will see that his clock runs more quickly as compared to Earth same is with his biological functions and all motions at the atomic and subatomic level.
Time is therefore a relative conception. Now look that almost 1400 years ago this is what the Quran told us in Surah Hajj 22:47, Surah Sajdah 32:5 and in Surah Maarij 70:4. Quran had already included information about time’s being relative. Hours differ and days are conceived differently according to the medium, place, and speed involved.
The angels and the Spirit will ascend to Him during a Day, the extent of which is fifty thousand years. 70:4
Another Perspective Of Time Relativity
Time relativity is also mentioned in the Quran in another sense. As mentioned below that when mankind will be resurrected then they will think that they stayed in the Earth for a brief period and secondly even after lapses of millions/billions of year since their death they would not feel anything just as we don’t feel that we are born after billions of year of the birth of this Universe.
And on the Day when He will gather them, [it will be] as if they had not remained [in the world] but an hour of the day….
DETAILED ANALYSIS OF THE IMPORTANT WORDS USED IS GIVEN BELOW
The eleventh word of verse 22:47 is divided into 2 morphological segments. A preposition and noun. The prefixed preposition ka is usually translated as “like” or “as”. The noun is masculine and is in the genitive case مجرور. The noun’s root is (أ ل ف). Together the segments form a preposition phrase known as جار ومجرور. This root occurs 22 times in the Quran, in four derived forms.
P – prefixed preposition ka جار ومجرور
N – genitive masculine noun
(أ ل ف): To be accustomed, join to- gether, unite, reconcile, be- come tame, bring together. Îlâf ایلاف: Unity; Compact; Alli- ance; Covenant for the purpose of trade; Obligation involving re- sponsibility for safety and pro- tection; Attachment. Alaf الف: Thousand. Alfân الفان (oblique Alfain الفین: Two thousand. Ulûf الوف (plu. Âlâf الاف): Many thousand. Ulûf الوف is plural either of alaf, as is expressed above, meaning thousands or of Alif meaning a congregation or in a state of union.
The twelfth word of verse 22:47 is an indefinite feminine noun and is in the genitive case مجرور. The noun’s root is (س ن و). This root occurs 20 times in the Quran, in three derived forms.
N – genitive feminine indefinite noun اسم مجرور
(س ن و): Word “سنوا / يسنوا” To blaze (fire, lightning), flash. Sanâ سنا: Brightness, Splendour; Flash; Gleaming; Light.Sanatun سنة:Year. Sinîn سنين plu. Years. Barren year; Years of drought. When de- rived from sina سِنا the word sinatun سِنة , signifies a simple revolution of the earth round the sun. There is a difference between the words sinatun ٌسِنة , and ‘âm عام(2:259) both words are used for “year”. سنته : A y e a r (Syn: “عام” or “حول”) it signifies “a simple revolution of the sun” i.e. a single revolution of the earth round the sun, because “Sana” “Yasnu” also said of a beast ( turning a water – wheel). It is also said to be longer than the “Aam” which is applied to the twelve Arabian months collectively. Thus every “Sanat” is an “Aam” but not every “Aam” is a “sanat”. According to Râghib sanatun is used for those years where there is drought and death but ‘âm عام are those years in which there is ampleness of the means and circumstances of life and abundance of herbage or the like. They say, سنة سنماء : A year in which there is no herbage or rain and “سنة سنواء”: A hard, distressing and rigorous year. Sanatun al-Tuâm سنة الطعام: The food rotted, food rotted by the lapse of year.