I talked about the New Age in my previous writing. 

When is this New Age?

When modern science discovers the truth that was already revealed by the magnificent being Muhammad (saw)…

When conscious people begin to contemplate and evaluate the Light of Risalah again…

Here’s some food for thought:

If instead of the planet Earth our plane of existence were one of the atoms inside a molecule constituting a DNA strand… what would our concept of “space” and “universe” be? 

While science deciphers certain realities, does it also channel our thoughts in a way that perhaps causes an error in our perception?

This is what I’m going to try to explain in this chapter, along with revealing a key that acts as a decoder in understanding the source of knowledge called the Quran.

The New Age I’m talking about is the age in which the truth of “Akbariyyah” will be recognized and the absurdity of the external god concept that people have created in their imaginations will be seen… It is a time when people will realize that there is no celestial god by whom we shall be summoned, as we’ve been conditioned to believe, but rather “Allah” the “Akbar”!

Science opens the way for this reality to those who are in the right mind.

While the Antichrist encourages the belief in an external god through all kinds of broadcast (in attempt to prepare the groundwork to then declare his own godhood) Muhammad (saw), the magnificent spirit of eternity, has been inviting us to have faith in Allah, the Akbar, within the scope of the meaning denoted by the letter B. He warns those who follow him without understanding this with his words:

“O you who have believed, believe in Allah, and His Rasul, and in what He revealed to his Rasul(from the dimension of the Names to his consciousness)and to those who came before you, in accord with the meaning signified by the letter B”[1]

“And of the people are some who say, “We believe in Allah in accord with the meaning of the letter B (with the belief that the Names of Allah comprise their being)and the life to come (that they will forever live the consequences of their deeds)” but, in fact, their faith is not in line with this reality!”[2]

I’d like to now correct a misunderstanding regarding the topic of the “SPIRIT”. Then I will talk a little about how the understanding of “I AM – the reality, the One, the Haqq, etc” came about. And then we will go into our main topic, Akbariyyah.

They asked Bektashi, “Why don’t you perform salat?” he answered, “because the Quran says ‘do not go near salat’!” “Yes” they said, “but the rest of that verse says ‘when you’re drunk’!!!” Bektashi replied, “this is as much as I can read, this is as much as I know, this is as much as I believe!”

Similarly, those who forbid talking about the Spirit are like this Bektashi. Without knowing the source and reason or who this verse actually addresses they distort its meaning. Some even display further ignorance by accusing the scholars who have made the correct explanation.

This is the story in short: Three Jewish scholars make an agreement among each other to test Muhammad (saw). They prepare three questions for him, one of them about the spirit. They tell each other, “Nobody has given any knowledge about the spirit to date, if he does, we’ll know he’s a liar.”

Then they ask Muhammad (saw) their questions. The next day as an answer to their question regarding the spirit this verse is revealed to Muhammad (saw),  

And they (the Jews) ask you, (O Muhammad) about the spirit. Say, “The spirit is from the command (amr; the manifestation of the Names) of my Rabb. And you (the Jews)have been given little of this knowledge.[3]

In other words the addressee of this verse are the Jews, as it is them to whom very little knowledge about the spirit has been given. Many saints and scholars like Imam Ghazali have provided many explanations about the spirit. 

I also want to clear up a possible misunderstanding regarding what I mentioned in the previous chapter about those on a spiritual high… When one begins to question his essence and the reality of existence he exhibits a thought system based on his ego-identity-self. This initial station, to which Sufism refers as “The Inciting Self” (Nafs-i Ammarah), is where one thinks his existence is comprised only of his physical body and wants to attain everything for the sake of his ego-self. He wants to eat the best, look the best, possess all he can, including spirituality and spiritual stations, i.e. he wants to be the closest to god, the one with the highest level of consciousness, the most devout, etc. all for the sake of his ego-self.

As he engages in the necessary spiritual practices and applies the knowledge he acquires he slowly begins to realize his ego-self is actually and completely in the possession and at the disposition of the One. It is the One who is administering his existence – and that of everything else - at every instance!

When he comes to this awareness he begins criticizing himself for still assuming his existence to be separate from the One. He engages in self-attack and self-condemnation, the station Sufism calls “The Self-Accusing Self” (Nafs-i Lawwama). He questions why even though he knows everything in the universe is at the administration of the One and is the manifestation of the One he so easily becomes veiled of this reality, especially when dealing with others. This leads him to fall into the trap of hidden duality (shirq al-hafi). The more he falls into this duality the more he accuses and condemns himself. He ponders on the reality from time to time but he’s easily dragged back into the veiled state by the events and situations he encounters…

Many think this station is about self-accusation in regards to improper or inadequate application of the necessary spiritual practices, but this is only a very small part of the truth, it is more about being veiled from the reality that it is only the One who is administering existence at all times, no matter how seemingly absurd or frustrating certain situations may be…

This station also entails the two states of observing called the “Sayr al-Afaqi” (Objective, external observation of the universal realities) and “Sayr al-Anfusi” (The recognition of the individual realities or the path of the inward journey). Some experience the former first while some experience the latter first, depending on one’s journey.

If the person’s capacity and capability is appropriate he will eventually come to the recognition that his assumed constructed identity or ego-self doesn’t actually exist and that it is only the One who is manifest in the whole of existence… This recognition and experience will be due to inspirations he will begin to receive as a result of having reached the next station called “The Inspired Self” (Nafs-i Mulhima). This state of consciousness is literally about recognizing one’s essential reality via inspirations. This is the state I referred to in the previous chapter when I talked about those on a spiritual high who claim things like “I AM – I AM THE ONE”.

The culmination of this station is attained via Ascension (miraj) and its result is the disclosure of the name al-Wali in the person’s life.

Some think this initial experience of ascension in the beginning of sainthood is the actual thing, whereas this is only the gate. For those other than the Rasuls, the experience of the reality commences after one enters through these gates.

After this point all types of assumption, imagination, and conception ceases, the person comes out of hic cocoon and steps into the life of reality.

This is where a Rasul is disclosed (irsal) and information is revealed (inzal)… 

Rasuls are like geysers, walis are like artesian wells.

At this level, whatever the person’s experience may be, he will be in a state of absolute observation, perceiving (as-Sami) with the Nur (Light of Knowledge) of the One. Thus we call this level of consciousness “The Peaceful Self “ (Nafs-i Mutmainna) always in a peaceful contented state. This is not to mean being content with displeasing things however, the one who lives will know…

As for the mystery of “Akbariyyah” which is our main topic, it is much beyond these things. When the mystery of Akbariyyah is disclosed to one, he will forever be in a state of awe. One can experience an imitative version of this in the state of “The Inspired Self” at the level of ilm al-yakeen (the knowledge of certainty) and the actual version in the state of “The Pleasing Self (Nafs-i Mardhiya)”

After one of the meanings of the name ‘al-Wali’ becomes disclosed according to the person’s nature, he will no longer feel any fear or any form of suffering, the door of “Awe” will forever remain open to him.

A servant will forever be a servant; he can never be Allah, however elevated his state or status may be. To think of this in any other way is nothing but ignorance. 

The source of awe isn’t the reality of Rububiyyah but the disclosure of the secrets of Akbariyyah.

This leads the person to face the truth of the name al-Kahhar and the result is the disclosure of “Ahadiyyah” in one’s consciousness. The external aspect of this state is Nafs-i Mardhiya, the internal aspect is Nafs-i Safiya (The Pure Self) and its experience is Amaiyyah (nothingness).

All of these are the reflections of the station of the Names, even the attributes pertaining to the Absolute Essence (dhat) are reflections of the station of the Names. This is according to my understanding. 

Thus the reference I made earlier to those with a spiritual high or in a drunken state are due to the secret of Wilayah that becomes disclosed in their lives after their experiences at the station of the Inspired Self…

It’s also crucial to understand the level and state at which these eminent saints said or did the things they said or did to duly evaluate and have a holistic view of their experience. 

Now let us examine the scientific discoveries that point to the Akbariyyah of Allah, as opposed to the broadcast of the antichrist that pulls people to matter-based ideologies…

If you’ve seen the video “Powers of Ten” or similar videos, where we zoom out of Earth and our galaxy farther and farther until our own galaxy is visible only as a speck of light among many others, you’ll know what I mean when I say there is no god “out there”!

So if there’s no god out there then the whole belief system based on this idea is totally invalid and hence we are forced to re-examine and re-question the whole thing! What is the Quran, this amazing timeless book of answers addressing not only the society to which it was revealed but also the the whole of humanity throughout all ages, this infinite invaluable source of knowledge and “Light” (Nur) really telling us?

What does the phrase “Allahu Akbar” (Allah is Great) really mean? To which reality is it a reference? Is it referring to a deity subject to the limited notion of a god in space?

How has the mind blowing truths revealed by Allah’s Rasul and final Nabi (saw) been reduced to the concept of a celestial god and postman-prophets? How has it been restricted to the absurd understanding that our bodies were created with clay and they will be re-created with clay on doomsday (when earth evaporates and disappears!?) and we will all be summoned before an almighty god and our deeds will be weighed on a giant scale upon which we will be judged and sent to either heaven or hell!?

The understanding that unlocks the door to duly evaluating the Quran lies in the correct deciphering of the language that is employed in it. Whether they reference this world or the afterlife, certain words used to convey knowledge that emanates from the source of Risalah have to be understood in respect to their deeper meaning as opposed to what they literally meant 1400 years ago. 

The fact that the language used was necessarily that of the age in which it was revealed does not necessarily mean the meaning has to be limited to the understanding of the age in which it was revealed. The Light of Risalah comes from a source that is beyond time and space, a source that encompasses and observes all time and all space.

This is a significant Quran decoder for one who understands my message; it is also an explanation for why the Quran is valid until the Doomsday. 

It is, for example, to think of the atomic plane where it says “clay” and to at least think of DNA where it talks about a “clot of blood”. As far as I’m aware, there isn’t a single person on Earth who has been created with clay! It is absurd and incomprehensive to think of a god with two hands molding a man out of clay!

The Quran refers to the cell as “an evolving cellular structure” in respect to the minerals and water it contains. When Iblis talks about the creation of Adam he’s not talking about some hocus pocus magical transformation of clay into a human, he’s making an emphasis on Adam’s dependence on matter as his physical body has a dense make-up comprised of earthly minerals. What he means to say is “With my radial wave based body I can bustle about as I like in Adam’s empty space of atomic body!” And he’s not totally incorrect! However, what he fails to grasp is that the spirit of man is a unique composition of Allah’s names such that it is the only creation that contains the quality of vicegerency. Hence, those who manifest this quality observe the worlds with the eyes of Allah (al-Basir) and witness the Greatness (Akbariyyah) of Allah. In essence, man derives his existence not from clay but from spirit! The word “man” or “human” is actually a reference to the conscious being composed of the divine names comprising the Spirit (the totality of divine meanings and qualities).

All formations within the universe have evolved over very long periods of time. The Sunnatullah (mechanics of the system) doesn’t work with a magic wand. What we call magic is an event that we fall short of understanding due to the inadequacy of our database. A miracle, on the other hand, is an occurrence that takes place via the forces that manifest from one’s essence. Istidraj works the same way, except the person is unaware of his essential reality and thus accredits his ego. But it’s the same system in effect. 

The Quran constantly addresses those with an intellect and invites them to contemplate:

And We have certainly presented for the people in this Quran from every kind of example that they might contemplate (remember their forgotten reality)![4]

Will you still not use your reason?[5]

Why then do we still get so stuck on the literal meaning of the metaphors and symbols used in the Quran and Hadith, instead of realizing they are pointers to a deeper reality? And then we end up denying them because they don’t seem to make sense with their literal meaning? Or we pursue our lives as imitators, believing in something that we don’t really understand. Intellectual people are those who use their reason to try and decipher the meanings referenced by these metaphors instead of simply accepting them out of fear. 

Analogous to the video I mentioned above let’s now zoom into the human body: When we zoom into the various organs that form our body we see that they are comprised of trillions of cells where each cell is composed of millions of molecules that are composed of millions of atoms which comprise an ocean of quarks… In respect to this plane (sama- heaven) the universe is an ocean of quarks, an endless limitless ocean of meanings, according to the perceiver… This is called the Dimension of Names, also referred to as the Immutable Archetypal Realities (al-A’yan al-Thabitah). It is the observation of the One, observing its meanings in itself at every instance… In reality it is the observation of the “multi dimensional single frame picture” a single reflection; the holographic reality denoted by the string theory... An ocean beyond matter and beyond meaning, a single point called the “instance” yet only a single instance, of which there is no other!

Look how the magnificent being, the Rasul of Allah (saw) explained this dimensional reality to us over 1400 years ago:

“The lowest heaven compared to the second heaven, is like a small ring thrown into a desert. 

The second heaven in comparison to the third, is like a small ring thrown into a desert.

The third heaven compared to the fourth, is like a small ring thrown into a desert.

The fourth heaven compared to the fifth, is like a small ring thrown into a desert.

The fifth heaven compared to the sixth, is like a small ring thrown into a desert.

 The sixth heaven compared to the seventh, is like a small ring thrown into a desert.

The seven heavens are in relation to the Kursi are like a ring thrown into a waterless desert. And the superiority of the ‘Arsh over the Kursi is like the superiority of the desert over that ring.”

Think of these heavens and planes denoted by the words Kursi (Footstool – the actualization and dominance of the reality of the Names) and Sama (heaven) not as respective dimensions going outwards towards space but inwards towards the origin, the point… In fact, think about which sub-dimension our universe, which we perceive as an atomic based plane, may possibly comprise within the sub-dimensions of a universe of a higher dimension? 

It turns out the topic my readers have most difficulty understanding is the topic of the projection of names from the point and the multi-universe formed as a result, and the infinite points formed by infinite projections…The name Allah is most frequently misunderstood as denoting the “point”. However the reality of Allah is impossible for us to comprehend for we are told “Allah is al-Ghani - beyond being labeled and limited by the manifestations of His Names, as He is Great (Akbar) and beyond all concepts.”

Hence Allah cannot be limited by any conceptual idea or label or “point”.

Allah is the creator of all points! And there is no other word other than AKBAR that denotes this reality. 

ALLAHUAKBAR!

Is it possible for one who contemplates on this and experiences this reality to not be in absolute awe?

It is a reality beyond the point, a reality whose existence we can recognize with knowledge but whose details and absolute comprehension we can never ever reach!

Did you ever seriously contemplate on this?

ALLAHUAKBAR!

The Rasul of Allah (saw) expressed his experience of this reality during prostration with his words:

 “I cannot evaluate and know you as you know yourself!”

I wonder how many people can really say Allah and Allahuakbar knowing and feeling their meaning? And how many people pass through this life praising and glorifing a deity they’ve created in their minds whom they’ve labeled “Allah”, like the shepherd of Moses (pbuh) who wanted to lay his deity on his lap and clean the nits out of his hair!?

 

6 February 2007

Ahmed Hulusi