Which Can Seize The Multiplicity Of Objects and Events?

To my mind, nothing is more alien to the Quranic outlook than the idea that the universe is temporal working out of a preconceived plan. As I have already pointed out, the universe, according to the Qur'an, is liable to increase. It is a growing universe and not an already completed product which left the hand of its maker ages ago, and is now lying stretched in space as a dead mass of matter to which time does nothing, and consequently is nothing.
We are now, I hope, in a position to see the meaning of the verse: "And it is He Who hath ordained the night and the day to succeed one another for those who desire to think on God or desire to be thankful."
A critical interpretation of the sequence of time as revealed in ourselves has led us to a notion of the Ultimate Reality as pure duration in which thought. I venture to think that the error of  Bergson consists in regarding pure time can hold together the multiplicity of objects and events. It is the appreciative act of an enduring self only which can seize the multiplicity of duration - broken up into an infinity of instants - and transform it to the organic wholeness of a synthesis. To exist in pure duration is to be a self, and to be a self is to be able to say 'I am'. Only that truly exists which can say 'I am' I tis the degree of the intuition of 'I - amness' is dependent and arises out of the distinction between the self and the not self. The Ultimate Self, in the words of the Qur'an, 'can afford to dispense with all the worlds'. To Him, the not-self does not present itself as a confronting 'other', or else it would have to be like our finite self, in spatial relation with the confronting 'other'. What we call nature or the not-self is only a fleeting moment in the life of God.

Muhammad Iqbal - The Reconstruction of Religious Thought in Islam