In our age we are witnessing how the materialistic realm of things is being invaded by all sorts of parasitary and subversive discourses on the nature of existence, pure individualism and materialism seem to have taken over every single strata of western society, the reader must know and understand that reality is way broader than this, there is a world beyond the impositions of liberal individualism and a world beyond the west itself.

For this reason, I must first explain the meaning of being, it must be understood that all beings in the world are contingent upon a first cause, what we call Allah (SWT), the entirety of things other than Allah (SWT), who is a necessary existent are nothing but different grades of His light. Therefore, in the world there mainly are two types of being, the Necessary Being, whose existence is in the most absolute form, and the contingent beings.
Ever since man exists, he has been able to establish a direct connection with God, and even before man was, there was already a certain uniform dynamic between God and his creations, man has fallen in the mistake of understanding history as a set of fixed events that have occurred in a linear order in the materialistic realm of things, however, there is a huge difference between history and historicity, we should ask ourselves, "How is truth historical and how is history truth?". This is precisely the question that every gnostic (in the broadest sense of the word) can ask anyone who rejects the idea of gnosis in the name of historicity. Or rather, it is the question by which every gnostic challenge the a-gnostic position in advance that gives rise to the dilemma. Also, where, as in the esotericism of Islam, the spirit of gnosis has been perpetuated, with the idea of saving knowledge and the theophanies of the Pleroma, this perpetuation implies the absence or the defeat of what was designated above as "inflation of the historical consciousness".

It has long been a commonplace to oppose the "a-historical" spirit of Hellenism and the historicity implied by a religion of salvation; but in fact, it is this notion of historicity that is equivocal, for the truth is that "temporality" is not synonymous with what we commonly understand by "historicity.”

For Shi’ite orientalists and for western philosophers like Heidegger this was the treatment of temporality:
I must say that the course of my work had its origin in the incomparable analysis that we owe to Heidegger, showing the ontological roots of historical science, and giving evidence that there is a historicity more original, more primordial than that which we call Universal History, the History of external events, the Weltgeschichte, History in the ordinary sense of the term... There is the same relationship between historicality and historicity as between the existential and the existentiell. This was a decisive moment.

Since Hegel's phenomenology, we are used to opposing Nature and History, History being the world of man.  In fact, in the eyes of our hokamâ and 'orafâ in Islam, Nature

and History (what we call them) both belong to the world of becoming, both falling under the empire of physis. This is why historical time, which post-Hegelian  philosophy opposes to the becoming of Nature, is in fact only a naturalization of time in the eyes of the theosophy of Shi'ism and Sufism, because it is inadequate to speak of a fall of the Spirit in time, meaning "in history": it would be better to speak of the fall of time itself in history. Only then can we understand how the internalization of meaning marks a reversal of time.

Here, there is a key term in Arabic (also used in is the word hikâyat, which means a "story", a "narrative", and as such an "imitation", a "repetition", as if the art of the historian were essentially like the art of the mime. This is because in fact all history that takes place in this visible world is the imitation of events first accomplished in the soul, "in Heaven", and this is why the place of hierohistory, of the gestures of sacred history, is not perceptible by the senses, because their meaning refers to another world. This intuition comes from the presentiment of these multiplied spaces, of these "octaves of universes" mentioned above (§ 2), and thus from the presentiment that the truth of any event must be grasped at the level of reality where this event really takes place (cf. all that will be said, finally, concerning the 12th Imâm). Only spiritual hermeneutics safeguards the truth of the hikâyat, the truth of the prophetic stories of the Bible and the Qur'an, because it grasps the spiritual meaning at the level at which the event takes place, in the time that is proper to it, the time of meta history. Whoever understands this will never feel the need to "demythologize" or "demythologize" the narratives of the Bible and the Qur'an, because, if these narratives are not history (like the profane history of Julius Caesar, for example), they are not myth either.

Without doubt Corbin saw in Heidegger's program an intent comparable in part to that of the Shi'ite gnostics whose struggle is to protect and guard the realities of the hidden Divine Trust that is the true reality of Creation. The spiritual combat of Shi'ism is against all the literalizing, secularizing tendencies of any age. While Heidegger's own strategy includes breaking away from dogmatic theology, it is clearly directed against narrow materialism or any commonplace, everyday interpretation of the world and human life. His disdain for the opinions of das Mann is, it seems clear, not merely an ontological attitude, but a moral one as well, and so his program seems in this sense not so far from that of Corbin, though he lacked the capacity to move into the worlds in which Corbin was to live. And from the point of view of Islamic esotericism, ontology and ethics are inseparable.

The move to Islam is a move out of linear, historical time. Schooled in the Qor’an, Muslim consciousness is spontaneously anhistorical, that is to say, archetypical and beyond the mere physical realm. Therefore, the historical event evaporates and all that is left is a vague memory submerged in a story which has become a living archetype.

The Qor’an backs off from that linear organization of time, revelation, and history which became the backbone of orthodox Christianity, and remains the backbone of Western culture after the death of God.... Islam is committed by the Koran to project a meta-historical plane on which the eternal meaning of historical events is disclosed.... History sub specie aeternitatis

Corbin's philological, historical, and comparative research is always the work of a man devoted to Islam, a seeker. And he himself emphasized the unity of his quest:

What I searched for in Heidegger, what I understood thanks to Heidegger, is the same thing that I searched for and found in Islamic metaphysics.... But with this last, everything was situated from then on at a different level..