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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 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!

Questions/Comments on the Quran / Why We Don’t Understand the Quran
« on: March 18, 2021, 03:32:10 AM »

Source :

Why We Don’t Understand the Quran ?

Why We Don’t Understand the Quran
Why do we suffice with simply repeating the metaphors and symbols in the Quran without actually feeling the need to recognize the truths they point to?

Why can’t we free ourselves from having to think within the limits of our ‘five senses’ and escape our cocoon?

Why is it so difficult for us to discern the reality that:

The level of strings, which comprises a SINGLE frame picture, is what Sufism refers to as the dimension of “the Names”. This is where “forms of knowledge” are made. Beyond this is “Absolute Nothingness”!

Why We Don’t Understand the Quran Why do we think that by simply jumping into the shower we can suddenly become purified of the “filth” the Quran refers to in pertinence to the filthy thought system based on “duality”?

Let’s remember the following verse:

“Verily the dualists (who claim the existence of their ego-identities alongside the Absolute Oneness) are contaminated (filthy)!”[1]

“None but the purified (from the dirt of shirq – duality – animalistic nature) can touch it (i.e. become enlightened with the knowledge of the Absolute Reality)”[2]

For the longest time, these two verses have been construed and understood as “you’re dirty if you don’t have wudu and therefore you cannot touch the Quran!”

Whereas what they really mean is:

“If you are of the opinion that there is this world that you can perceive, and then there is also a god up beyond in the heavens somewhere that you can’t perceive, then clearly you have a dualistic view. In this case, you should stay away from this magnificent Knowledge (the Quran) that accentuates and constantly reinforces the reality of the Absolute Unity and Oneness of existence, for with a dualistic view, it’s impossible for you to recognize and evaluate the profound knowledge contained within it.”

Let me give an example to shed some light on why metaphors and symbolic language have been used in the Quran, Hadith and Sufism.

Imagine you were beamed five hundred years back into time and your mission was to explain to the people of that time the concept of the Internet and where its boundless data was kept, and how computers and televisions worked… How would you explain it to those people? How much would the examples you give them reflect the actual reality?

Allah’s Rasul and final Nabi, who lived more than 1400 years ago, had observed all of the mechanics of the System and Order, referred to as the Sunnatullah, to the extent they were revealed to him, and then he had to explain them according to the mental capacity of the people of his time. How else could he have expressed these truths?
It is unfortunate that albeit mankind has advanced tremendously in many fields, when it comes to evaluating the realities revealed by the Rasul of Allah (saw), we don’t refrain from thinking like the people who lived centuries ago, subject to the limited conditions of their time! Those people are excused, for they did not have access to the information that we do today. But us???

Why does the Quran want intellectual people to reflect on and decode the metaphors and analogies it uses?

Let’s reform our system of thought!

Let’s systematically question and really try to decode the secrets revealed to us by the Rasul and final Nabi of Allah (saw) instead of getting stuck on their surface like those in the past were bound to…

Let’s make the best of the Nur of Risalat (the disclosure of Allah’s Knowledge) and be of the grateful ones.

If you recall, I had said earlier, that the Rasul and final Nabi of Allah had READ  (iqra) the system and narrated this using metaphors and symbolic language.

What was the reality that he read? What exactly is he referring to with these metaphors and symbols?

To read more, click on the link at the top of the page.


Questions/Comments on the Quran / Concealed Duality
« on: March 18, 2021, 02:41:49 AM »

Source :

Concealed Duality

Let us remember and be mindful of the following:

Allah will definitely not forgive duality. Everything else is open to forgiveness by Him, if He wishes to do so…
Allah disfavors those who overstep and exceed their place.
Allah disfavors the ungrateful.
Keeping these in mind, let’s now try to discern this topic…

The Quran does not categorize ‘duality’. As far as the Quran is concerned, duality is duality, whether concealed or apparent. However, there are two forms of duality connected to the two aspects of faith, which are:

Faith in Allah
Faith in Allah with the secret of the letter ‘B’!
The two aspects of duality are:

Apparent duality; deifying an external object or one’s body.
Hidden or concealed duality; denying the One denoted by the name ‘Allah’ by denying the secret of the letter ‘B’.
As noted above, Allah does not favor the ungrateful. We usually interpret the act of ungratefulness as not knowing the value, not being thankful and displaying unappreciative behavior toward a good that is done or given by someone to us.

Whereas the verdict ‘Allah does not favor the ungrateful ones’ denotes the deeper reality that Allah wants His servants to discover and appraise the names and attributes endowed within their essence.

As such, the ungrateful ones are those who do not live by the names and attributes comprising the reality of their consciousness, and who instead confine their existence to the physical body and its physical stimuli and desires, living their life as if the sole purpose of their existence is to satisfy their bodily wants.

External or apparent duality and internal or concealed duality; all of these terms have been used to refer to the duality formed in one’s individual consciousness.

As for the second statement, ‘Allah does not favor those who overstep and exceed their place’, we usually understand this as, ‘If someone transgresses the boundaries imposed upon them it means they are exceeding their place’. Whereas, the very purpose of man’s creation is what defines his boundaries!

Man (not humanoid) has been created as the vicegerent of earth. The only way he can actualize this and attain the level of ‘the most dignified of all creation’ is if he becomes worthy of the principle of ‘vicegerency’. This will only be possible if he recognizes and believes in his conscious-self beyond his body-self, know with certainty that the association with his body is temporary and will be eternally abandoned at some point, and align his life with the universal reality disclosed by the Rasul of Allah!

Otherwise, as a result of deifying and serving his body, he will be of the transgressors, disfavored by Allah. He will be reduced to the state of Iblis, who was expelled from the presence of Allah. All of the doors of spirituality will be closed to him. Thus, for the sake of a few years of bodily temptations he will forever suffer the misery of falling separate from Allah.

He who does not learn from yesterday’s mistakes will not be able to evaluate today and will be damned to repeat the same mistakes tomorrow!

This directs us to the topic of duality (shirq)…

The Quran does not differentiate between types of duality. However, in order to ease its understanding it has been categorized as two types. External or apparent duality and internal or concealed duality; all of these terms have been used to refer to the duality formed in one’s individual consciousness.

The Rasul of Allah (saw) says: “After me, my people will not openly engage in external duality, what I fear on behalf of them is the hidden type of duality.” That is, they will not be aware that their deeds will have implications of concealed duality.

Eventually, it does not matter what type, duality is duality, and is not subject to forgiveness.

When Allah’s Rasul says “I fear for my people” it is in terms of duality being an unforgivable act, regardless of its type.

What does this mean in respect of sunnatullah?

Since there is no God what does it mean for duality not being subject to forgiveness? Who will not forgive duality? What are the reasons and consequences of this?

Shirq is the name given to the act of deifying and serving things other than the One denoted as Allah. This deity may be an external or an internal one (self).

Whereas the One denoted by Allah has created the individual to serve only Him!

But what does it mean to serve only Allah?

When the person recognizes and activates the qualities of the Names comprising their essence within their consciousness, that is, when they adorn themselves with the morals of Allah, or, express their potential divine qualities as much as their brain allows, they are serving Allah. This is the purpose! As for the ‘means’, it includes the various practices known as ‘prayer’, diets that need to be done at certain times, and acquiring the kind of knowledge to enable conviction and certainty in this path.

What prevents man from adhering to these practices is his illusion of corporeality and mistaking his bodily desires as the desires of his consciousness! This illusion is the person’s devil! A humanoid is one who is a servant to this illusion! For such a person only bodily pleasures, relationships, and a lifestyle based on corporeality is real. Hence, these people have been defined as ‘dualists’ (people of shirq). Once a person is caught up by such ideas, it is very difficult for them to escape! Thus, duality (shirq) is said to be ‘unclean’ (najis)!

“Verily the dualists (who claim the existence of their ego-identities alongside the Absolute Oneness) are contaminated...” Quran (9:28)

On the other hand, the Quran refers to the purified (tahir) as:

“...None but the purified (from the dirt of shirq – duality – animalistic nature) can touch it (i.e. become enlightened with the Knowledge of the Absolute Reality).” (Quran 56:79)

For, as long as one is in a state of duality, they will not be able to clearly discern the truth.

If the individual consciousness confines itself to the physical body and lives in pursuit of bodily pleasures at the expense of causing harm to others, then the ritualistic practices they may observe in the name of prayer will only be their way of deluding themself to ease their conscience.

The message is definite:

Allah will not accept any of the deeds of the dualist. The dualist does injustice only to their self.

As for dualism being an unforgivable act…

A person whose life is driven by bodily stimulations rather than the essence of their consciousness, that is, the One denoted by the name Allah, squanders all their energy and thoughts on things they will indefinitely leave behind in this world. Consequently, their spirit will only be loaded with worldly data that will be totally useless in the afterlife. As they will not encounter the people and events of this world in the next, the data pertinent to this world will be rendered invalid in the next plane of existence.

Man must acquire and use the primary forces of the ‘System’ in order to survive in future dimensions!

If he allows his worldly conditionings, values and emotions to restrict himself to his body and bodily amusement then he will be automatically deprived of the qualities mentioned above.

Therefore, if we are ungrateful to the knowledge disclosed to us by the Rasul of Allah, transgressing our boundaries, we will partake in activities inducing corporeality, and thus, in the dimension where each will face the consequences of their own doings, we will live the results of duality as injustice to our selves! For, in the mechanics of the System known as sunnatullah there is neither place nor forgiveness for duality.

Allah does not favor the transgressors!

Allah does not favor the ungrateful!

Those who engage in duality and are unjust to themselves for the pleasure of a few fleeting things, will suffer eternal misery and expulsion!

Whether concealed or apparent, duality remains just that: duality!

There is no God, only Allah.

Questions/Comments on the Quran / Sourate 1. Al-Fatiha
« on: March 16, 2021, 10:14:57 PM »

Source :

1. Al-Fatiha
I seek refuge in the protective forces of the Names of Allah comprising my Essence from impulses generated by the accursed and rejected (rajim) Satan, which, as a result of preconditioning, causes our sense of illusion to perceive the existent as non-existent and the non-existent as existent, thereby making man believe he is an independent being and body outside the Names of Allah, directing man to the idea of an external deity-God in the heavens.

1. By the one who is denoted by the name Allah (who created my being with His Names in accord with the meaning of the letter ‘B’), the Rahman, the Rahim.

2. Hamd (the evaluation of the corporeal worlds created with His Names, as He wills) belongs to Allah, the Rabb (the absolute source of the infinite meanings of the Names) of the worlds (the universe created within the brain of every individual)

3. The Rahman (the quality with which He forms the dimension of Names; the Quantum Potential), the Rahim (the quality with which He continually creates the engendered existence with the meanings of the Names)

4. The Maleek (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) or the Maalik (the Absolute Owner) of the eternal period governed by the decrees of religion (sunnatullah).

5. You alone we serve, and from You alone we seek the continual manifestation of your Names (By manifesting the meanings of Your Beautiful Names we, as the whole of creation, are in a state of natural servitude to You, and we seek guidance to attain and maintain this awareness at all times)

6. Enable the realization that leads to our innermost essential reality (sirat al-mustaqeem)

7. The path of those upon whom You have bestowed favor (those who believe in the Names of Allah as comprising their essential self and experience the awareness of their force) not of those who have evoked Your wrath (who have failed to the see the reality of their selves and the corporeal worlds and who have become conditioned with their ego-identities) nor of those who are astray (from the Reality and the understanding of the One denoted by the name Allah, the al-Wahid-ul Ahad-as-Samad, and who thus associate partners with Allah [shirq; duality]).

There is no God, only Allah

Questions/Comments on the Quran / Intercession And Duality
« on: March 14, 2021, 02:48:36 AM »

Intercession And Duality

Source :

The body has an age, but consciousness doesn’t! The age of consciousness is its age of knowledge! One’s age of knowledge depends on a healthy life and contemplation… So, I guess the smart thing to do is increase our age of knowledge as much as we can before we leave this world… As Rumi said, “The past has passed, my dear, today is a new day!”

They asked me yesterday about the intercession of the Rasul of Allah (saw) and why it is said to be upon the ‘committers of great sin’.

Who are the committers of great sin?

I said two things need to be understood first.

People think ‘intercession’ is going to take place by someone grabbing hold of your arm and dragging you somewhere! Do you really think someone is going to hold you and take you somewhere?

There is intercession in this world, in the life to come, in the place of gathering and in hell…

There is the intercession of Rasulullah (saw), and that of the saints and scholars.

What is intercession? What is its purpose? Is it only to save people from hell?

What is the greatest of sins?

The verse says, “Assuredly, duality is a great wrongdoing!”[1]

That is, to reduce Allah to the concept of a god! This is duality!

The Rasul (saw) says “After me, my people will not openly engage in external duality, what I fear on behalf of them is the hidden type of duality.”

Then, to worship a god is the biggest of mistakes and the root cause of all other misdoings!

Hidden duality or belief in a deity-god lies at the root of all sins.

The verse “O believers, believe in Allah” came to the companions who believed in Muhammad (saw) and the Quran, but who had not yet forgone the concept of godhood. If the companions who saw the Rasul of Allah were like this, what about us?

The way to believe in Allah and be saved from hell and hidden duality depends on our eligibility to intercession.

“Who can intercede in His sight except by the permission of Allah?”[2]

If we take this as “Who can intercede except by the permission of god” our hellfire will not be extinguished very easily! We’ll continue to burn and suffer!

What is the difference between the sentence, “Who can intercede except by the permission of God” and “Who can intercede except by the permission of Allah?”

Let us rephrase the latter:

“Who can intercede in His sight except by the forces that manifest from the Names in one’s essence?”

To give a parable, can a treasure hidden in your house be found in another building?

How can intercession reach us when we are constantly repelling it?

So long as the curtain that’s veiling our insight is pulled over us, we cannot attain intercession.

How can intercession reach us while we still believe in a deity-god and His ‘Ambassador’ and the Arabic book of commands sent by a god who speaks Arabic!

How can we expect intercession while wishfully thinking the saints of god are going to magically save us from hell with their magic wands?

If Allah (the forces that manifest from the Names in our essence) does not accept intercession, who can intercede? How will the curtain veiling our insight be removed and allow us to reach intercession? And thus, how can we be cleansed from hidden duality and truly believe in Allah, the essential reality of our being and all things, and duly READ the Quran? Is it not stated that those who are not cleansed from duality should not touch the Quran?...

My understanding is, one must first be eligible for intercession via the permission coming from one’s essence. Then one must be cleansed from his external veils, and then stop doing wrong to himself, his consciousness or his essential reality.

So long as you prevent yourself from experiencing your essential reality, you are wronging yourself.

Especially if you know this truth but refrain from sharing it with your close ones, you’re doing the biggest wrong to your closest and dearest!

I want to, but it doesn’t seem to work!

Why not?

You can’t buy cake from a plumber or shoes from a computer store!

Satan became ‘Iblis’ after judging Adam based on his looks! If he had been able to evaluate Adam based on his knowledge and essence, this play wasn’t going to take place!

We’ve been created solely for the sake of knowledge!

Allah placed knowledge behind fire so the coward who fears the process of cleansing through burning does not come near it and thus only those who deserve it can attain it…

Those who surpass the fear of burning away their ego identities and dive into this fire will go through hell on the right side of the Antichrist and enter the heaven of knowledge and gnosis. But those who can’t overcome their fear cannot pass through this fire and thus can’t reach knowledge and gnosis. Fear must be relinquished!

So, have we rid ourselves from hidden duality? Let our conscience give the answer!

Have we understood that the One whose name is Allah is not a god; have we at least believed it? Are we able to see and hear Him at all times and everywhere? Are we conscious of the fact we are constantly engaged in a dialogue with Him?

To attain intercession, we must first not reject what is being offered to us!

Intercession is to be freed from hell, and hell can take place not only in the hereafter but also in this world!

Intercession is to unite with Allah, which can only happen via finding a sage, one through whom the knowledge of Allah has become manifest, and by duly following his path!

Intercession is to remove the ignorance, which leads one to persistently make mistakes, and to give knowledge!

Such is intercession of the Nabi, the Rasul and the saints.

With this knowledge, a person can cleanse himself and be saved from suffering. And by living its requisites (both internally and externally), he can unite with Allah at the level of consciousness!

So, first the Allah in your essence, rather than the god beyond you, has to give permission, in order for you to become eligible and open for intercession!

Then, you can evaluate that knowledge, which itself is an intercession, and cleanse yourself by complying with it.

Then the hidden duality will end and you will unite with Allah,

This is pretty much how I answered this question yesterday. Thinking about this topic in depth, debating and understanding means the door to intercession has opened, I hope!

Forgive me if I’ve made any mistakes.

I leave you alone with your conscience.

“Sufficient for you is your individual consciousness at this stage to discern the consequences of your actions.”[1]

There is no God only Allah


For the pleasure of sharing with you inspiring readings by author Ahmed Hulusi.

NB :  the author talks about hell. I understand it as emotional hell.

Source :

To know “the faith” is not to have faith

Rather, the question of religion occupies a large place in our life ...

Most people defend their religion and do not allow anyone to criticize it, even if they are not necessarily religious ...

This is all well and good, but can you be a Muslim by simply saying “ I am a Muslim” ?

Can one be mu'min (believer) by simply saying “ I am a believer” ?

Let us dwell on the following point: What does the phrase “ I am a mu'min” mean ? Why do we use this expression? What do we need when expressing it and what do we mean by this expression?

Above all, it would be good to know that “ faith” ( iman ) is a natural constitutional characteristic - innate ( fitri ). It can never be acquired after birth! It may reveal itself some time later, but it can never be obtained afterwards!

What does “the revelation of iman (faith)” mean in oneself?

“ Imân ” (Faith) designates the ability of a person to see through penetration ( basirat ), beyond the individualized consciousness (personality in the common sense of the term) that one supposes to be His, there is one and ONLY Authority who is the author of everything according to His will.

“ Iman ” (Faith) allows access to the dimension known as “Paradise” by freeing oneself from the dimension of Hell. “Islam” however, allows the fire of the dimension known as Hell to be escaped as quickly as possible and provides a higher standard of living in the dimension of Heaven once it is accessed!

“Faith ( îmân ) in what the anbiyâ 'of Allah have announced” is considered, within the framework of the iman mentioned here, as the information of the One Being to His own system through the Message transmitted by the Nubuwwa ...

It should be known that the suffering of fire is due to infidelity!

Even ignoring a Prophet, a native of a tribe located right in the center of Africa, can attain the dimension of Heaven once this “ îmân ” (belief) that we have mentioned before reveals itself. .

On the other hand, so many people who do not yet lift their heads from prostration ( sadjda ) in an Islamic environment, throughout their life, could claim to have faith and to have lived only with an “ imitative faith. ” ( Îmân taqlid ) because of the constitutional - innate îmân that they lack, and can pass to the hereafter as unfaithful, without faith .

Let us see in detail the first category of îmân ...

The devotee will not suffer from fire while crossing Hell! It should be known that the suffering of fire is due to infidelity ! Fire is a “ state” that you want to break free from and that makes you feel embarrassed, distressed, stressed and full of hatred for your life!

It is the light ( nûr ) of the îmân due to the penetration ( basirat ) which makes it possible to perceive and realize that everything owes its existence to the will, predestination ( taqdîr ) and the creation of the One and that it is impossible for what has already happened to happen otherwise. With such an iman , a person will eventually become an inhabitant of Paradise, although he may not have seen or heard of the Nabî of Allah.

It does not matter that the words “ I am mu'min - a believer” are pronounced by the lips, for they can have real meaning in life only through a spiritual state ( hâl ).

There is nothing to be gained by saying “ I am a Muslim” with the lips as long as the actions ( fi'l ) are there to testify.

As we have already said in our various publications, the word “ ALLAH” is just a name and it is necessary to underline the meaning that this name denotes.

It is important to define “ what to believe and how to believe” . Therefore we must focus on understanding the word “ iman ” .

“ Iman ” can first of all be understood in a context involving all of humanity.

“ Imân ” can secondly be understood in a context which only takes into consideration believers in the Nabî of Allah.

In the context of considering the whole of humanity, involving a general understanding of the system, " the iman " may be in a person as a constitutional feature ( fitri ) and can serve him to move forward and ultimately, to heaven after long periods of purification, even if he did not recognize the Nabî !

As for “ the imân ” in the context taking into consideration the people who recognized the Nabî ...

Belief in the latter is in a way part of “imitative faith” ( îmân taqlîd )!

Because, believing in what a Nabî announced is still a pretended faith ( îmân taqlîd ) as long as it is not a belief in what the name “ALLAH” denotes by reference to the understanding of the mystery “ B ”.

It is possible that “the so-called faith” is transformed into iqân , (certainty), through tahqîq , (realization) by the sole understanding of the mystery “ B ”.

The point that we want to emphasize here is that having information about the îmân is not sufficient as is installing information files about the îmân in a computer to fill the free space. will not bring you to the dimension of Heaven.

You can load your PC with an unimaginable amount of detailed information about “ the îmân ” and this PC can have a configuration that allows it to be audio-visual edited at any time ... But that doesn't mean it is. a believing person!

Returning now to the question of why we needed " the iman " and try to answer it briefly ...

As we mentioned above, " the iman " is the recognition that we live in circumstances created by the One Fatir (Creator) according to His will ...

Since this is so ... Nothing can be seen or described as “wrong”, “wrong” or “inadequate that shouldn't have happened” in life! Because there is one Unique One who creates everything according to His will and Who contemplates all that He has created as He wants! ..

Such an understanding results in a state of satisfaction ( radhi ) of the person with everything, so that the “ pain of fire” in the dimension of “ Hell” ceases to exist for him. Then the fire of Hell begins to address him in these terms: “O believer! cross my fire as quickly as the light of your îmân extinguishes my flames ”! As we know, it is only the light of Iman that extinguishes the fire of Hell!

Now we need to be specific about the following:

It is not information about the îmân which extinguishes the “fire” but the application (the practice) of the îmân , that is to say really living this îmân .

What is meant by the practice of îmân is the meditation of the person guided by “the fact of îmân ” on life, thus enabling him to realize his worth as well as the circumstances, through the illumination of the light of his “ îmân ” ...

A person can either enjoy life and events by being guided by the light of his Iman which brings him to a spiritual state known as “ radhiyya ”, and therefore practices a life of believer, and nothing else. or she continues to suffer the pain of the burns resulting from the ineffectiveness of her “ îmân ” until * she is used to it + and finally becomes non-flammable ...

To sum it all up, information about iman cannot be considered as iman itself!

Because, in the life “ the îmân ” :

a) Allows the person to experience paradisiacal dimensions by freeing himself from the fire.

b) Becomes a means of accessing a higher dimension of Paradise beyond anything imaginable, by the realization of what the name of Allah denotes at every point of existence!

On the other hand, the knowledge of Imân is like a load of books on the back of a donkey. A person can carry the knowledge of Imân in his brain (mind) and lips throughout his life, but this does not prevent him from freeing himself from the pain of fire ... She burns while uttering such accusations. that “why is it so?”, “if only it hadn't happened!” while other sentimental flames produced by these accusations devour her!

The goal of making “ the iman ” known to a person does not consist in making him wear it but rather in making him really live it.

If you live to carry "the knowledge of iman" , the pain of your fire will last as long as you live; your dimension will be altered as you continue to burn and your life will end eternally in the fire ... It will last that way until the iman is revealed in you!

If you have “ iman ” its proof is the fact that the fire has ceased for you and you “never again make accusations”; nothing seems more inadequate to you in anything in life ...

You can thus experience the fruit of such awareness and continue your journey in the dimension of Paradise ...

Better yet, if the mystery “ B ” is revealed in you and if you reach a spiritual state whereby you will experience the consequences of such a revelation, your lips will only be able to pronounce:

“ There is no one but Him who contemplates”! ..

Questions/Comments on the Quran / The ONE and duality (shirk)
« on: March 07, 2021, 07:31:23 AM »

I already asked the question in this thread :

Extract :

Very interesting.

The main objective of the Quran is to help people understand, and come to know the ONE designated by the name Allah , and to preserve them from the idea of ​​a God who leads them to duality (shirk) .

Believing in an external god - regardless of the proximity or the remoteness of the space where he would be - constitutes an explicit plea for duality (shirk) , by promoting the idea that there are other powerful beings to beside or in addition to Allah (including the individual self), which is an implicit promotion of duality.

Knowledge (Book) addressed to humanity warns those who would judge it by these words:

`` Those who support duality ( by fragmenting existence; assuming there is one God AND there is all the REST ) are contaminated! ''

'' Those who have not purified themselves from contamination (from duality; from the idea that there is a god and that there is also me) will not touch him (knowledge - Quran ... because they will not be able to understand it!) ''

'' Certainly, duality (admitting the existence of 'others' who exist 'in addition' to the ONE, designated by the name Allah) is a serious atrocity! ''

“Duality” is the only offense Allah will never forgive; everything else could be forgiven if He wills. ''

Those who seek to break free from duality are encouraged to believe in the One designated by the name Allah.

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