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Messages - Houriya

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General Issues / Questions / Re: Dreadful days are coming
« on: September 01, 2021, 09:50:55 PM »
Peace ,

Thank you for your message nimnimak_11.
I add this, as Bassim Moraly says so well, the Koran is a message for the living in every era and not for the dead. It is important to read it with our
with the eyes of the living today for a better understanding.

The purpose of our life is to be worthy of our mission as vice manager khalifa on earth, to live in harmony with the universal system of Allah as it is exhibited in the universe / the book of the universe / kitab manshoor.

To meditate and  study the reading alquran / kitab mastoor and the creation, the universal system of Allah / kitab manshoor.

do good deeds, purify ourselves of satanic thoughts that arise in our imagination.

30:30 So set your being to the system exclusively / haneefan. It is the inclination that Allah has nurtured the people on. There is no changing in the creation of Allah. Such is the pure system, but most of the people do not know.

May allah increase our science.


If someone has a bad day, it's because they deserve to have a bad day. Nobody cares about goodness as much as God. We are the ones who betray God and goodness. So we deserve to suffer hardship. Or do we prefer for evil to be treated like its good?

Either we want evil to oppress good or bring down good, or we don't. If don't, then we have nothing to worry or grieve about. When we face our difficult day, we will see that it was deserved, and we will be happy to see good (God's victory) prevail. Nobody good wants the antagonist to win in a movie. God is the true protagonist in terms of goodness. Who is allied to him, depends on who sincerely chooses to be. The greater the sincerity to God, the greater the being.

Quran 2:31....if you are sincere

Mark 10:18 And Jesus said to him, “Why do you call me Good? No one is Good except God alone.

If your standards were absolute/perfect, then only a perfect triangle would qualify as being triangular. An imperfect triangle resembles a perfect triangle (either weakly or strongly).

If your standards were absolute/perfect, then only God (the perfect being) would qualify as being good.

Genesis 1:26 Then God said, “Let Us make man/adam in Our image/resemblance, after Our likeness...

Questions/Comments on the Quran / Are we aware of these facts?
« on: March 28, 2021, 10:34:42 AM »

About ablutions and sujud (prostration).

Personally, I consider ablution as a way to awaken our senses and for a better connection with our interior space during salat.

Source :

Are we aware of these facts?
As far as we know ...

A man won a lottery but back home he got robbed! In such situations we say: “ Everything that comes from the Hayy goes back!”. A Turkish proverb says about this that “ what comes with the flute goes with the drum!”. Everyone also knows that there is nothing better than what we have won with the sweat of our brow ...

Those who understood the “ Religion of Islam” interpreted the above words admirably:

“Everything that comes from Hayy goes back there!”. That is to say that everything that comes from Allah, also designated by the name of “ Hayy ”, (the Living One), returns there, which implies that “ everything comes from Him and returns to Him!” . But, so far people have given it a literal interpretation! ... ”

You see how this statement has been twisted these days and deviated from its original meaning! It is the same as the difference between “ Islamism” and “ Din al Islam”.

What about the other facts we think we know!

Why do we do ablution? You will answer me: “it's to clean us up!”.

If “ ablutions” have been suggested for the purpose of cleansing, then why is “ tayammum ” of rubbing the face and hands with the earth recommended in case of lack of water?

Would you ever think of saying to someone, “My dear! your face needs to be cleansed, but there is no water, so go and cleanse yourself with earth ”.

Most of us are familiar with the fact that the cells, on the surface of the skin, absorb the water that we rub ourselves with, by means of osmosis ... We also know that water is represented by the formula H2O , (made of hydrogen and oxygen atoms), just as it has an electric charge. We also know that the organic factory that is the physical body breaks down the liquid and solid foods it receives and converts them into bioelectric energy.

Yet we never thought that “ ablutions” could have been recommended to us in order to increase the bioelectric energy of the body in the most practical way ...

What about the “ tayyamum” then? We have tried to explain this in our book called “ The Mysteries of Man”. Hope we did it successfully. And this, without a doubt, in proportion to our capacities ...

Do you think that doing ablution with only a glass of water or practicing tayyamum with a little soil constitutes a cleansing?

Since ablution is not done with a view to cleaning ... Since Rasul-Allah often performed his ablution with a glass of water only ... how are we going in this case to consider the ablution and understand the rule? according to which “ those who are not purified“ talir ” must not touch the Koran”?

The opposite of “ tahir ” (purified) in the Quran is the word “ nadjis ” (unclean) . The term “ nadjis ” is associated with the concept “ shirk ” (polytheism) and it has been concluded that the “ mushrikun ” (polytheists) are nadjis . Having said that, if the “ shirk ” is “ nadjis ”, then being “ tahir ” is related to the state of the people of “ TAWHID ”, the Unity . In this case the warning from the Quran that “those who are not purified ( ghayr-mutaharûn ) must not touch the Koran ” does not mean that one must not touch or hold the copies of this Sacred Book, without ablution ...”. Rather, it means that those who have not purified themselves from the state of “ shirk ” and have not attained “ TAWHID ” should not bother to understand the Quran because they will not be able to penetrate its. meaning. It is not physical filth that needs to be removed but rather mental filth in the mind!

It is never possible to understand the mysteries of the Quran al karîm from the “ dualistic” perspective , that is to say from the idea of ​​a SELF (personal) and of a God somewhere, at the far!" Because such a perspective leads to what is called “ shirk el khafi ” (hidden polytheism)! First, one needs to fully understand “ Tawheed ” and purify oneself from “ shirk el khafi ” in order to become an authentic person of Tawheed . It is only after that that one becomes “ mutahar ” and that one begins to understand the Koran.

When one is not “ mutahar ” and one has not got rid of the mental shirk anchored in one's mind , that is to say “ nadjâssa ” , one cannot understand and appreciate the Quran at its own. just value. Thus, such people regard the Quran as a book of commandments from a god lying somewhere, and transmitted through a messenger. In any case, we will never be able to purify ourselves “mentally” even if we were in a shower all day! ... We will not be able to prostrate ourselves ( sadjada ) either!

And you might ask me if I really meant “ sadjada ”.

Certainly yes! Because the one who is not purified ( mutahar ) cannot bow down (perform sadjda )!

Do you think that “ sadjda ” is described as an expression of our respect to an invisible God, and that it is comparable to our prostration before a Sultan? ... Such an attitude is nothing but a example of “ hidden polytheism” ( shirk el khafi ) , and is only worthy of those who have not yet “ mentally” purified themselves !

Are you performing “ sadjda ” for a God somewhere? Or ... as part of your “ bondage” , in order to show the attributes of Allah which are within you, as you are aware of the presence of ALLAH at all times, in all places, in every trace of your existence ... Do you perform “ sadjda ” to unveil the meanings of the Most Beautiful Names of Allah , which shape your existence by taking advantage of the extra flow of blood that feeds your brain as you practice prayer, meditation or dhikr (in the positon of sadjda)?

Do you think that a conception as expressed below is the best way to describe “ sadjda ” ?

“My sadjda is my non-existence! She is none other than YOU who are enveloped in a body of flesh and bones and it is YOU who are unveiled through the word JE ” , while the brain becomes more powerful thanks to the flow of blood it receives when the “ sadjda” is accomplished and it emits even more powerful brain waves into the System ” .

Either we will know each other perfectly and realize our own strengths and powers, or we will be guided by those who govern!

May Allah increase our science.


The Knowledge that is the source and essence of everything! The essence of everything is Nur; everything is comprised of knowledge. Life subsists with knowledge. Those with knowledge are the ever-living ones (Hayy), while those who lack knowledge are like living dead.



The guide to the truth. The One who allows individuals to live according to their reality. The articulator of the truth. The guide to reality.


The One who provides the means for self-actualization. The One who advocates and protects those who place their trust in Him, providing them with the most auspicious outcomes. He who believes in the potential of the name al-Wakil in his own essence, will have confirmed his faith in all the Names (all his potentials). The source of the mystery of vicegerency lies in this Name!



The One who transforms His power into the enabling potential for the manifestation of existence (hence comprising the force of the whole of existence).

The One who forms the angelic state.



The One who sustains the world of acts, the steadfast, the creator of robustness and stability, the provider of strength and resistance!



The One who guides and enables an individual to discover their reality and to live their life in accordance to their essence. It is the source of risalah (personification of Allah’s knowledge) and nubuwwah (prophethood), which comprise the pinnacle states of sainthood (wilayah). It is the dispatcher of the perfected qualities comprising the highest point of sainthood, risalah, and the state one beneath that, nubuwwah. While the expression of nubuwwah is indefinitely functional, the expression of nubuwwah applies only to earthly life. A Nabi continues to live at the same state of perfection after death, but his explicit role as a Nabi is no longer active. On the other hand, due to its inherent saintly qualities, risalah continues infinitely (as it does with saints).



The One who observes and evaluates His universal perfection on worldly forms manifested by His Name al-Waliyy.

Hamd belongs only to Him.


The creator of the ‘forms’ (micro to macro) comprising the seeming multiplicities, each equipped with unique qualities and attributes, within UNITY.



The One who originates the whole of creation in the corporeal worlds, all with exclusive and unique qualities.



The One who restores life to those who turn back to their essence.



The One who enlivens and enlightens! The One who enables the continuation of the individual’s life through the application of knowledge and the observation of one’s essential reality.



The One who enables a ‘taste’ (experience) of death. The One who allows a transition between one state of existence to another.



The source of names! The One who gives life to the Names and manifests them. The source of universal energy, the essence of energy!



The One who renders Himself existent with His own attributes, without the need of anything. Everything in existence subsists with al-Qayyum.



The One whose qualities and attributes are unfailingly abundant. The manifest One. The One, from which nothing lessens, despite the abundance of His manifestations.




The magnificent and glorious One with unrestricted, infinite generosity and endowment (benevolence).



The One and only! ‘ONE’ness far beyond any concept of multiplicity. The ONE, that isn’t composed of (or can be broken into) parts (as in pantheism). The ‘ONE’ness that renders duality obsolete! The ‘ONE’ness that no mind or intellect can fully comprehend!



The Pure Whole One! Free from the concept of multiplicity! Not formed of adjoining parts. Far from conceptualization and limitation. The self-sufficient One, in need of nothing!

An authentic hadith narrates: “As-Samad is such that it bears no space or emptiness within it (all, whole, one).”



The One who creates (discloses, manifests) and observes His knowledge with His power without depending on causality. The One who is absolutely boundless!



The Determiner. The absolute possessor of all power pertaining to creation, governance, and disposition.



The One who expedites (or prioritizes) the manifestation of Names according to their purpose of creation.



The One who delays manifestation in consonance with His name al-Hakim.



The first and initial state of existence, the essential Name.


The infinitely subsequent One, to all creation.



The self-evident One, the explicit, unequivocal and perceivable manifestation.



The unperceivable reality within the perceivable manifestation! The source of the unknown (Awwal, Akhir, Zahir, Batin, HU!)


The Absolute Judge whose judgment (verdict) is irresistibly applied.



The One who provides each of His manifestations their due right in consonance with their creation program. The One who is absolutely free from unjustness or tyranny.



The One who is subtly present in the depths of every manifestation. The One whose favors are plentiful.



The One who is aware of the manifestations of His Names at all times. The One who allows his manifestations to discern the level of their comprehension via their outputs.



The One who refrains from giving sudden (impulsive) reactions to events, but rather evaluates all situations in respect of their purpose of manifestation.



The magnificent glory beyond any manifestation’s capacity of comprehension.



The One who’s Mercy should never be doubted or given up on. The One who enables necessary cleansing and triggers the name Rahim to bestow blessings.



The One who allows the proper use of His bestowals in order that He may increase them. The One who enables the due evaluation of resources such that more can be attained. This name triggers the name al-Karim. If this name is not activated in one’s life, one will be obstructed from a connection with Allah and not able to duly use his resources, turning his attention to other things and hence becoming veiled from the blessings of Allah. This leads to ‘ungratefulness’, which is defined as the inability to adequately evaluate and use blessings. Eventually this results in total deprivation.



The Highest (or the Sublime). The sublime One who observes existence from the point of reality (essence).



The magnitude of the worlds He created with His Names are incomprehensible.



The One who provides all requirements to preserve and maintain existence.


The One who facilitates the expression of the Name al-Hafiz by providing the necessary material and spiritual platform for it.



The One who maintains individuality by holding them to account of their behavioral output through the mechanics of ‘consequence’

In doing so, an indefinite flow of formation is established.



The One who, with His magnificent comprehensiveness and perfection, is the sultan of the world of acts.



The exceedingly generous and bountiful One who bestows His bounties even upon those who deny His existence. The ability to READ (iqra) is only possible through the activation of this Name, which lies dormant within the essence of every individual.



The One who watches over and keeps under control the manifestations of His Names, with His names, at all times.



The One who unequivocally responds to all who turn towards Him (in prayer and invocation) and provides their needs.



The All-embracing. The One who embraces the whole of existence with the expressions of His Names.



The One whose power of knowledge appears under the guise of ‘causes’, hence creating causality and leading to the perception of multiplicity.



The creator of attraction. The creator of unconditional and unrequited love. The essence within every beloved!



The One whose majestic glory is evident through His magnificent manifestations!



The One who constantly transforms new dimensions of existence. As a requisite of the mechanism denoted by the verse “Everything in the heavens and earth asks from Him; at every instance HU (the Absolute Essence of Existence) manifests Himself in yet another way! ”(Quran 55:29), al-Baith continually creates new experiences.

The expression of this name in respect to humanity is depicted in ‘amantu’(Comprises the six fundamentals of belief in Islam. It consists of belief in Allah, His angels, His books, His Rasuls, Doomsday [life after death] and destiny [qadar], that all good and evil are from Allah.) as ‘to believe in life (resurrection) after death’ (bath’u badal mawt) and the verse “That you will certainly change dimensions and transform into bodies befitting those dimensions!”.(Quran 84:19)

We said ba’th (resurrection) is to taste death and to commence a new state of life after death... However, resurrection is also possible here on earth in this plane of existence. Like the resurrections of wilayah (sainthood), nubuwwah (prophethood), and risalah (the personification of Allah’s knowledge)! As all of these stations comprise new states of life.

To give an example, we may say ba’th is like the germination of a seed to sprout its plant, or ‘give shoot to new life’. Similarly, life emerges from death (dormant inactive potential). In relation to the new state of existence, the previous state is considered as a ‘grave’ (qabir).

“That Hour (death) will definitely come – there is no doubt about it. And Allah will definitely resurrect the beings (individual forms of consciousness) in their graves (bodies) (to continue their lives through new bodies)!” (Quran 22:7)



The One who witnesses His existence through His own existence. The One who observes the disclosure of His Names and witnesses His manifestations! The enforcer of the reality that there is no other observer but Himself.



The absolute and unequivocal reality! The source and essence of every function in manifestation!


HU’Allahulladhiy la ilaha illa HU!

Whether via revelation or through consciousness, HU is the inner essence of the reality of everything that is perceived... To such extent that, as the reflection of Akbariyyah, first awe then nothingness is experienced and, as such, the Reality of Hu can never be attained! Sight cannot reach HU! HU denotes absolute obscurity and incomprehension! As a matter of fact, all names, including Allah are mentioned in connection with HU in the Quran!




“HU is ALIY and AZIM.”

“HU is SAMI and BASIR.”

And also the last three verses of Chapter al-Hashr...

It is also important to note that using HU as a prefix to other Names is first to establish incomparability (tanzih) and then to denote similarity (tashbih) in reference to the given Name. This should be remembered at all times.



Ar-Rahman signifies the materialization of the essence of every iota with Allah’s Names in His knowledge. In modern terms, it designates the quantum potential. It is the potential of the source of the entire creation. It is the name of the Dimension of Names! All things obtain their existence at the level of knowledge and will with the attributes denoted by this name.

As signified by the verses “ar-Rahmanu ala’l arsh’istiwa” (Quran 20:5) and “ar-Rahman Allamal Quran, Khalekal Insan, Allamul bayan” (Quran 55:1-4). Rahman is the reality that manifests in consciousness! The ‘mercy’ is in the act of ‘manifesting it into existence.’

The narration of Muhammad (saw) that ‘Allah created Adam in the image of Rahman’ means the knowledge aspect of man reflects the qualities of Rahman, i.e. the qualities of the Names.

The essence (dhat) of man is also related to the name Rahman. As such, the polytheists are not able to comprehend the notion of prostrating to Rahman (Quran 25:60) and Satan (the mind, illusion) rebels against Rahman (Quran 19:44). These verses indicate the manifestation of the essence of ‘Man’.



Ar-Rahim is the Name that brings the infinite qualities of ar-Rahman into engendered existence. In this sense, it is the ‘observation’ of the potential. Ar-Rahim observes itself through the forms of existence, by guiding the conscious beings to the awareness that their lives and their essential reality are comprised of and governed by the Names.

“...And is ever He, Rahim to those who believe in their essential reality” (Quran 33:43).

Ar-Rahim is the source of the plane of existence referred to as ‘heaven’.

Ar-Rahim is the producer of the angelic state.



The Sovereign One, who manifests His Names as he wishes and governs them in the world of acts as He pleases. The one who has providence over all things.

“Subhan is He in whose hand (governance) is the Malakut (the force of the Names) of all things, and to Him you will be returned (the illusory self – ego will come to an end and the Absolute Reality will be discerned). (Quran 36:83)

The Sovereign One who has no partners!

He who is blessed with this awareness will find himself only in absolute submission to al-Maleek! Objection and rebellion will cease. Al-Maleek is the foremost quality pertinent to the phenomenon known as its manifestations through a continuum (arsh-i istiwa).

“Whatever is in the heavens and whatever is on the earth glorify (tasbih, with their unique dispositions) Allah, the Maleek, the Quddus, the Aziz, the Hakim (to manifest whatever meanings He desires).” (Quran 62:1)



The One who is free and beyond being defined, conditioned and limited by His manifest qualities and concepts! Albeit the engendered existence is the disclosure of His Names, He is pure and beyond from becoming defined and limited by them!





One who enables a state of peace by emancipating individuals from the conditions of nature and bodily life and endows the experience of ‘certainty’ (yakeen). One who facilitates the comprehension of Islam for the believers, and enables the heavenly state of existence called ‘Dar’us-Salam’ (the explicit manifestation of our implicit potentials). (Quran 36:58)

This name is triggered by the name ar-Rahim:

“‘Salam,’ a word from a ‘Rahim’ Rabb shall reach them (they will experience the manifestation of the Name Salam) !”



The One who enables the awareness that He, by respect of His Names, is beyond what is perceived. This awareness reflects upon us as ‘faith’ (iman). All believers, including Rasuls and angels, have their faith rested upon this awareness, which frees the mind from the enslavement of illusion. While illusion can deter the mind, which uses comparison to operate, it becomes powerless and ineffective in the sight of faith.

The inherent quality of the Name al-Mu’min manifests itself directly from Awareness in one’s consciousness, thereby rendering obsolete the effect of illusion.



The One who maintains and protects the manifestations of His Names with His own system (al-Hafidhu war-Rakiybu ala kulli shay)!

Al-Muhaymin also designates the One who safeguards and protects (the trust).

The root word of al-Muhaymin is amanah (trust), mentioned in the Quran as the trust from which the heavens, the earth and the mountains refrained, but which ‘Man’ (the twin brother of the Quran) accepted. Essentially, it indicates the consciousness pertaining to the knowledge of the Names, symbolized as the angel ‘SPIRIT’, which is then passed on to Man, the vicegerent on earth. That is, the ‘trust’ signifies living with the awareness that your essence is comprised of the Names. This works in conjunction with the name al-Mu’min. The angel (force) named SPIRIT also possesses a form since it is also a manifestation, and as such, it is Hayy and Qayyum due to the perfection of its ‘faith’ in the infinite qualities of the Names.



The One who, with His unchallengeable might, disposes as He wishes. The One whose will to do as He likes, nothing can oppose. This name works in parallel with the name Rabb. The Rabb attribute carries out the demands of the Aziz attribute!



The One whose will is compelling. The corporeal worlds (engendered existence) are compelled to comply with His demands! There is no room for refusal. This ‘jabr’ (compelling) quality will inevitably express itself and apply its laws through the essence of beings.



The One to whom the word ‘I’ exclusively belongs. Absolute ‘I’ness belongs only to Him. Whoever, with the word ‘I’, accredits a portion of this Absolute ‘I’ness to himself, thereby concealing the ‘I’ness comprising his essence and fortifying his own relative ‘I’ness, will pay its consequence with ‘burning’ (suffering). Majesty (Absolute ‘I’ness) is His attribute alone.



The ONE Absolute Creator! The One who brings individuals into the existence from nothingness, with His Names! Everything al-Khaliq creates has a purpose to fulfill, and according to this unique purpose, possesses a natural predisposition and character. Hence it has been said:“characterize yourselves with the character of Allah” (Tahallaku biakhlakillah) to mean:Live in accordance with the awareness that you are comprised of the structural qualities of the Names of Allah!



The One who fashions all of creation (from micro to macro) with unique functions and designs yet all in conformity with the whole, like the harmonious functioning of all the different organs in the body!



The fashioner of forms. The One who exhibits ‘meanings’ as ‘forms’ and devises the mechanism in the perceiver to perceive them.



The One who, as requisites of divine power or wisdom, ‘conceals’ the inadequacies of those who recognize their shortcomings and wish to be freed from their consequences. The One who forgives.


The One who executes the effects of His Name ‘Wahid’ and renders invalid the seeming existence of the relative ‘I’ness.



The One who bestows and gives unrequitedly to those He wishes, oblivious of deservedness.



The One who provides all necessary nutrition for the survival of any unit of manifestation regardless of its plane of existence.



The One who generates expansion within individuals. The One who enables the recognition and observation of Reality, and hence, that there is no inadequacy, impairment, or mistake in the engendered existence. The One who expands one’s vision and activity, and enables their proper usage. The One who enables the recognition and use of the unrecognized (overseen).



The One who, with the quality of His knowledge, infinitely knows everything in every dimension with all its facets.



The One who exercises His verdict by retaining the essence of an individual’s Name reality. The One who restrains and enforces withdrawnness.



The One who opens and expands; the One who enables dimensional and in-depth sight.



The One who abases. The One who capacitates a state of existence which is far from reality. The creator of the ‘asfali safileen’ (the lower state of existence). The former of the vision of ‘multiplicity’ to conceal the reality.


The One who exalts. The one who elevates conscious beings to higher states of existence; to enable the realization and observation of their essential reality.



The Giver of Honor. The One who bestows honor to whom he wishes and holds them in esteem over others.



The One who exposes dishonor in some and degrades below others. The One who deprives from honorable qualities and compels to humiliation with the veil of ‘I’ness (ego).



The One who perceives His manifestations at every instance. The One who enables awareness and comprehension.

This name triggers the Name al-Basir.



The One who is constantly observing His manifestations and evaluating their outputs.


The Exalted, Magnificent and Perfect Qualities of The Names of Allah (Al-Asma Ul-Husna)
B’ismi-Allah ar-Rahman ar-Rahim... Allah, who created me with His Names (exalted, magnificent, and perfect qualities), is Rahman and Rahim!

Let us heed the fact that a ‘name’ is only used as a reference to an object or quality. A name does not explain what it references in totality, but merely alludes to an identity, or an attribute of an identity. Sometimes, a name is used only to channel the attention to multiple qualities, without revealing anything about the identity.

In the case of the Names of Allah, let us contemplate the following: Are the Names of Allah a collection of fancy titles of a God beyond? Or, are they references made to the creational properties of Allah (which the senses and conditionings externalize!) with which the entire known cosmos and everything in it becomes manifest from nothingness into a shadow existence?

Once this reality is fully conceived and comprehended we may move on to the Names of Allah.

The Quran, which has been conveyed as a Dhikr, i.e. ‘the remembrance of man’s essential reality’, is actually a disclosure of the Names to expound ‘Uluhiyyah’. It is the Totality of the Names (all of the Names that have been imparted to us and that comprise our existence) that man has been endowed with and is invited to remember! Some of these have been disclosed in the Quran and some were revealed by the Rasul of Allah. One can never say that the names that refer to Allah are limited to only 99. Let us give an example... There are many names, such as Rabb, Mawla, Kareeb and Hallaq, that are mentioned in the Quran but are not included as part of the 99 Names. The name Mureed, which alludes to the attribute of ‘will’ (i.e. He does as He wishes) mentioned in the verse ‘yaf’alu ma yureed’, is also not included among the 99 Names. Contrarily, the names Jalil, Wajid and Majid are all included in the 99 Names but are not mentioned in the Quran. Thus, it would be a mistake to confine the Names of Allah to only 99, when the Dimension of the Names designates the infinite quantum potential, which involves the act of observing in Allah’s Knowledge. Man is provided with these Names as a reminder of their own true essence. Perhaps once one remembers and lives accordingly to their essential reality, many more Names will be disclosed to them. Also, we may say heaven alludes to this truth too, while we may not even be aware of the Names that pertain to and compose the universes within universes of infinite existence!

The observing One, the one being observed, the observation, are all ONE!

The enlightened ones (Ulul Albab) have used the phrase ‘the shadow existence’ to mean ‘the things we perceive do not exist in and by themselves but they are compositions of Names that manifest according to the perceiver’.

In fact, even the phrase ‘Name compositions’ is metaphorical; it is only to adapt the dual view to the One reality. Absolute reality is the observing of the ‘multidimensional single frame’ by the One who ‘manifests Himself every moment in yet another wondrous way’. (Quran 55:29) What we refer to as ‘Name compositions’ is only like one stroke of the paintbrush on this magnificent picture.

Due to having a name all perceivable things seemingly have a separate individual existence, whereas, because there is no God beyond, what is really perceived as an existent object is essentially none other than the materialized Names (qualities) of Allah.

This being said, the One denoted by the Names cannot be divided or fragmented into pieces, it is not composed of parts, it is even beyond concepts such as being ‘absolute One’, ‘illimitable’, ‘infinite’ and so on. It is ‘Ahad-us-Samad’ (the Absolute Self-Sufficient One) and only mentioned this way in the Quran once! Allah, HU, other than whom nothing exists! This knowledge cannot be comprehended by the human mind unless it is revealed or divinely inspired and observed in one’s consciousness! The mind, logic and judgment cannot survive here. He who attempts to intellectualize this reality will only be misguided. This reality is not open for debate! Any urge to do so will only reveal ignorance !


And to Allah belongs the most Beautiful Names, so turn to Him through the meanings of His names. And leave the company of those who practice deviation (fall into duality) concerning His Names. They will be recompensed for what they have been doing.” (Quran 7:180)

That is, leave the company of those who restrict the Names with their humanly values, and fail to recognize the reality of the Beautiful Names and who do not know Allah is respect of His Akbariyyah!

“And believes in (confirms) the Most Beautiful (Names) (to be his essential reality), we will ease him towards ease.” (Quran 92:6-7)

Even the consequence of good is related to the Names:

“For the doers of good (ihsan) is the Beautiful (Names) and more (pleasure). No darkness (egotism) will cover their faces (consciousness), nor derogation (which results from deviating from one’s essence). Those are companions of Paradise; they will abide therein eternally.” (Quran 10:26)

Allah’s Absolute Essence (dhat) cannot be likened to anything in existence. With His greatness (Akbariyyah) He is free from becoming limited or conditioned by His creation or the attributes denoted by His Names, which constitute one point amongst infinite others. In other words, what is referred to as the Dimension of Names is like a multidimensional holographic single frame. And, despite the fact that it is perceived as the realm of multiplicity, this realm of activity is essentially a unified field of existence created with the compositional qualities in His knowledge.

To summarize before going further...

The qualities and attributes that we have come to acquire through revelation as the Names of Allah (singular in nature) are the very structural compositions that manifest the totality of all the universal dimensions, from nothingness into this shadow (holographic) existence. This reality, of which earthly vicegerency aspires to become aware, is far beyond the reach of the cruel and ignorant.

The Dimension of Names is the ‘exalted, magnificent, and perfect attributes and qualities’ with all its sub-dimensions and inner-existence!

Let us now ponder on the world perceived by humanity... and then “raise our gaze to the heavens and observe” as the Quran states, without dogmatic views and bigotry, with the understanding of universality formed by proficient knowledge!

What value does a world based on our miniscule perception have in comparison to the magnificence, glory and perfection of the universe?

I hope, in the light of this understanding, we can approach the Names of Allah with the awareness that their revelation depends on the purging of the individual consciousness (based on its limited perception and conception of the Book of Knowledge) and that their effects pertain to the whole of the cosmos, constantly manifesting new meanings and expressions.

To read more, click on the link above.

May Allah increase our science

Questions/Comments on the Quran / Read the system
« on: March 22, 2021, 09:59:38 AM »

Source :

Extract :
....RasuluAllah , the Prophet Muhammad tried to communicate and make people understand the following indisputable truth:

There is no god far removed from human beings, worlds and galaxies; there is ONLY ALLAH who by His own science created everything from the qualities of His Most Beautiful Names ( asma ul husna )! Therefore, any effort to worship such a god is in vain. Such behavior always results in ignorance of the “ Truth”.

In the System of Allah man must conform to two types of execution:

1 - To know Allah as being the proper reality of man ( haqîqat ).

2 - Prepare for life after death by performing specific practices ( ibadat ) in order to achieve the qualities with which it has been endowed.

The system works on the basis of the principle that everyone experiences the natural effects of their own constitution and ability.

Everyone faces up and takes responsibility for the results of their own actions! This is the rule in Allah's system. The Qur'an explains it in the following verses:

“Whoever has accomplished an atom of good will see it”.

“Whoever has committed an atom of evil will see it”.

In other words, those who have prepared for the conditions of the afterlife world will escape the torments of this environment. Those who have not prepared for such conditions will have to suffer the consequences.

The Messenger of Allah warned people about the conditions of the afterlife world and informed them of the need to prepare for it.

People need to prepare for the afterlife conditions by observing certain practices, not with a view to worshiping anyone, but by submission to the SYSTEM, to the ORDER that ALLAH has created.

This is why, above all, we need to learn and understand what is the SYSTEM, the ORDER of Allah , which is called “ Din”! In order to fully understand the intention behind such recommendations and not to neglect these vitally important practices.

Let us know that all the practices recommended by “ Din al-Islam” are based on technical, scientific reasoning and automatically generate results. None of these recommendations come from above.

The Islamic practices ( ibadat ) are tasks recommended by the system. Therefore, from now on we must SERIOUSLY UNDERSTAND THE SYSTEM, THE ORDER CREATED BY “ALLAH”.


The articles of the author Ahmed hulusi represent his own understanding of the quran. The purpose of these sharing is an invitation to reflect and do your own research.

As I have already said my non-dual vision of existence does not date from yesterday, reading the book alquran and the universal system created by Allah proves it, it is my personal understanding.
I learned a lot from the work of this author. Praise to Allah

Who is authorized in the name of Allah or religion?

Currently, one of the biggest problems with the “ Religion of Islam” is that each one judges the actions of the other IN THE NAME OF ALLAH and draws conclusions from them. Each criticizes and claims the error of the other if his actions are different from his and ends up concluding that “ALLAH will not agree with the actions of the other”.

The more ignorant a person is, the more such judgments are.

First of all, we must know that:

No one on earth has the capacity to speak or judge IN THE NAME OF ALLAH - unless he is a prophet (!) -. A person who claims to be empowered to do so is likely to be foolish, and whoever believes him is plunged into the worst ignorance.

In life, we can all speak and express our own interpretations of the “ Religion of Islam” based on the teachings of Prophet Mohammed aleyhissalâm and the Quran al Karim . However, no matter who we are, none of our personal interpretations and ideas can be done IN THE NAME OF ALLAH or RELIGION.

There is only the last Prophet, Mohammed aleyhissalâm who was qualified to speak IN THE NAME OF ALLAH and RELIGION on earth. He accomplished his Noble Mission and left this world for the Other ( akhirate ) fourteen centuries ago.

It was only after this illustrious personage that people expressed orally or in writing, their opinions and conclusions about RELIGION, according to the Light they received from him, and ACCORDING TO THEIR DEGREE OF UNDERSTANDING.

Each of us can benefit from each other's knowledge, insight and degree of science as our CREATOR, “ALLAH” has endowed each of us with a unique talent and perfection. . However, Rasul-Allah Mohammed Mustapha aleyhissalâm is still the one person everyone must submit to!

We are free to make our personal opinions known to others ... We can answer other people's questions using expressions such as “ in my opinion” , or “as far as I know” ... so the answers we will have given reflect our personal opinions established on the basis of our own convictions aBOUT the RELIGION ... and since such opinions are not made tHE NAME oF ALLAH or religion , they require therefore person to follow.

It is therefore no one's responsibility to criticize others as to their observance or not of religious practices and even less to judge whether they will go to Hell or to Heaven, following their actions. There is only “ALLAH” who possesses the absolute power to judge the actions of each one ...

You can choose someone whose knowledge inspires you to trust and make them your spiritual guide during your life ... But, you must also seriously consider that the instructions in this guide are SUBJECTIVE and do not reflect the perfect Truth. and absolute of ALLAH or Religion!

That is why we should not in any way criticize, blame or judge people on the basis of knowledge gained through the one we have chosen to be our master, hodja , sheikh , guide or instructor. We must realize that everyone's last judgment ( hukm ) belongs to ALLAH!


The answer is given by this verse :

56:79 None can grasp it, except those purified.

Read the book (alquran) and the book of the universal system that Allah has created to grasp and understand the signs.

You can read a sentence and repeat it every day throughout your life without understanding its true meaning.

To be purified of conditioning, immitation and ego for the contemplation of signs and their comprehension.

The most urgent to know and understand is ourselves, it is the first veil to cross in order to move forward. this lack of knowledge is at the root of suffering and dysfunction.

May allah increase our science.

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