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The realm of Malakut (), also known as Hurqalya or Huralya,Henry Corbin (1977). Spiritual Body and Celestial Earth: From Mazdean Iran to Shi'ite Iran. Princeton University Press. is a proposed invisible realm of medieval Islamic cosmology.
The Quran speaks of the malakūt al-samāwāt wa l-arḍ "kingdom of heaven and earth", where the heavenly kingdom represents the ultimate authority of God over the earth.Sinai, Nicolai. "Key terms of the Qur'an: a critical dictionary." (2023): 1-840.
This concept is attested by the writings of al-Ghazali (c. 1058–1111), but limited to epistemology of understanding metaphysical realities (spirits, heavens, etc.).Jess Hollenback Mysticism: Experience, Response, and Empowerment Penn State Press 1996 page 259 Only centuries later, in particular with the Illuminationism ( Ishrāqi) and ibn Arabi (1165 – 1240), was it developed into a full ontology concept.
Malakut is sometimes used interchangeably with 'ālam al-mithāl or imagination realm, but otherwise distinguished from it as a realm between 'ālam al-mithāl and 'ālam al-jabarūt. In this context, Malakut is a plane below the high angels, but higher than the plane where the jinn and demons live.Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 page 49 The higher realms are not spatially separated worlds but impinge the realms below.Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 page 6
Al-Ghazali draws a sharp distinction between the alam al-mulk ("World of Dominion") and the malakut ("World of Sovereignty"). The first is a sensual world of here and now, while the latter an intelligible everlasting world over which God presides, jinn (angels and devils)Teuma, E. (1984). More on Qur'anic jinn. Melita Theologica, 35(1-2), 37-45. dwell, and revelation originates. The sensual world appears to be for al-Ghazali mere delusion, and a shadow of the real ( haqq) world, which is malakut. This is comparable to the Quranic divide into dunya (world) and Akhirah (afterlife).
Suhrawardi's "realm of suspended images" was developed by Al-Shahrazuri into the concept of alam al-mithal ("world of images") becoming a third realm between the sensible and the intelligible world. The world of images would be filled with layers of Jannah, Jahannam, and the people therein. Mulla Sadra, a Shia philosopher and Kalam from the 16th century, conjectured that, like ibn Sina and al-Suhrawardi before him, souls in the otherworld create their own paradise and hell, depending on their imaginative faculties.
Some Shi'i authors refer to alam al-mithal as a continent named Hurqalya. Hurqalya is supposed to lie beyond Mount Qaf, the border of the known world, and is identical with the barzakh in Shaykh Ahmad's cosmological system.
The Imaginal Realm is considered to be a realm where all ideas, thoughts and actions are manifested, including supernatural experiences.Hamid Naseem Rafiabadi Saints and Saviours of Islam Sarup & Sons 2005 page 170 Henry Corbin argued that alam al-mithal does not consist of images constructed by the mind, but the imaginative faculties unveil a hidden reality within the imaginal realm.
During sleep, the soul ( nafs), is supposed to visit the imaginal realm in dreams.Duncan Black Macdonald Development of Muslim Theology, Jurisprudence, and Constitutional Theory The Lawbook Exchange 2009 page 234
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