I tried to share some of my observations, only to be told my writings are “unnecessarily too heavy and deep”!

The truth is, I hadn’t even gone into the deep stuff yet! I was trying to establish some of the fundamental principles to prepare for the transition into the deeper realities. For, in order to discern how the observation of the “multidimensional single frame picture of the Names” actually take place, one must first understand the “reality”. Marifah (gnosis) comes after the Haqiqah (reality).

I guess there’s no need to further expand on these topics and to decode the symbols contained in the Quran, the magnificent source of knowledge. That’s where the actual depth is! Let me give you an example of this depth:

Here’s a classic interpretation of a verse:

"So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know." (Quran 30:30)

And here’s the interpretation based on my observation:

Set your face (consciousness, the point of your essence from which your existence is projected, based on the holographic principle) as a Hanif (without the concept of a deity-god, with the consciousness of non-duality) towards the One Religion (the only system and order, the multidimensional single frame picture of the Names ), the natural disposition (fitrah) of Allah (i.e. the primary system and mechanism of the brain) upon which Allah has created man (as holographic projections). There is no change in the creation of Allah (that each unit of existence is projected from the point of their essence; the domain of their Rabb). This is the infinitely valid system (deen al-qayyim), but most people do not know.

 

“Face” (wajih) is the point of essential reality within the depths of the perceived form of existence. This is why the verse says, “Wherever you turn there is the face of Allah”. 

Being a Hanif means to be a non-dualist; to reject the concept of an ‘other’ besides the One. Fitrah, according to my understanding, is the program by which existence is formed. Allah knows best!

Since such explanations are deemed too deep, I guess the best way to go about it is to say as Nasraddin Hoja does, “Let those who know inform those who don’t know” and stop writing, or lighten the topic up a little…

Up until recently people were still arguing that the Sun rotates around earth and that earth is the center of the universe. They asserted there were “material” planes of existence and “non-material” planes of existence and that these two were separate from one another. Materialism had consumed all societies. 

They believed that man was here to eat, drink, mate and then deify and glorify a “god in space” so that He may be pleased enough to send you to his heaven.

Not that things are too different today!

The Rasul of Allah (saw) is misunderstood by the majority; they think his invitation is to believe in a god to whose presence you ascend with an elevator or a unicorn five times a day, or for whom you starve yourself for one month every year. 

Anyway, the definite fact is, in order to reach the reality referenced by the metaphors, the brain must be open to receiving new and different information. You can’t reach there by repeating the old. If you keep trying to understand a word that you don’t know with words that you do know it will be very difficult.

A new word is needed for a new understanding in the brain. Thereby the old data in the brain can be updated with the new data resulting in a new understanding. 

Otherwise because of the way the brain works the initial meaning and image that is assigned to a word or a name is always the first meaning that was linked to it in the brain.

For example, when you hear the word “point” you automatically think of a single point, a dot (“.”) as this was what you were taught as a child. No matter how much I try to explain something of profound depth using the symbol “point” in Sufism, the great majority will inevitably and immediately think of a ‘.’ dot.

Expand this to all the other symbols and metaphors that are used in religious literature. 

This is why I have been using the phrase “the One whose name is Allah” or “the One denoted by the name Allah”, hoping to channel the brains beyond the ordinary and the “conditioned” values.

The ONE who is referenced by the name Allah is beyond the conception capacity of any creation!

He is the One who has disclosed the Reality of Muhammad with His Names inside one DATA amongst an infinite array of DATA in His Knowledge, and with him, observed the manifestations of His Names.

The Names denote various qualities and attributes pertaining to Allah. These qualities are no separate things but all of them belong to the same ONE, acting as the source for different functions to manifest.

When we talk about the Dimension or the Domain of the Names we are referring to the ONENESS encompassing infinite qualities. Names such as as-Samad, al-Wahid all point to this ONE.

I also used the word DATA (pure unprocessed information) when trying to underline the fact that the ONE is beyond being limited by His infinite manifestations. Many scientists use the word data to reference the information forming the core kernel of the universe, though it might sound odd to the majority.

Re-wording is an effective solution to reducing misunderstandings. For when we say “Allah” or talk about His Names almost everyone thinks of a “god”; a separate being with almighty powers. This method helps to go beyond the conditioning of the mind and open the space for new information, and upgrade religious concepts in light of scientific findings.

It’s unfortunate that many in the past have assumed the Domain of the Names to be the Absolute Essence (dhat) of Allah. Additionally, they have assumed that because they derive their existence from the dimension of the names based on the principle of Rububiyyah, their ‘individual self’ is ‘Allah’, in fact, that everything is Allah!

Alas! All such assumptions are the product of a deity-based understanding.

In reality, Allah is Allah. Everything in the multidimensional multiverses, everything that is known and unknown, comes into existence in the moment and then disappears into non-existence in the next moment. All are mere figures that transpire in a single reflection!

The Quran invites us to “turn your gaze and have a look! Then turn your gaze again and have a look!”[1]If you can’t turn your gaze to the infinite space, at least turn it to your TV or computer screen and watch the grandeur of the infinite galaxies and try to feel the awe of space!

If one can fathom the nothingness of this world, the intermediary world (barzakh), heaven and hell in respect to this magnificent infinite miraculous creation, can he really claim “everything is Allah”!?

I’m pointing to such a profound truth with the word DATA, its dhat (Absolute Essence) comes from Its Knowledge, and It manifests Itself anew at every instance as the will and expression of His Names (the infinite divine qualities and attributes) as a multidimensional single frame picture.

To put it simply, data is the un-manifest form of the Domain of Names.

Let’s try to simplify it even further:

Think of the manifestation of the Names, how they come into existence in one instance and disappear into non-existence the next instance. Existence. Non-existence. Now stop. At the point of non-existence, no name is manifest; it is absolute non-existence. But it potentially contains ALL of the qualities that come into existence in the instance after. This is the un-manifest field on non-existence that I’m referring to with the word DATA. (Some scientists use the word ‘state’ to refer to this in the West).

The word “aamah” denotes this state of DATA, according to my observation. That is, the un-manifest, dark state of the Domain of Names. It has nothing to do with blindness as some think. 

Remember the answer given to the question, “Where was our Rabb before He created us?” was “He was in aamah (un-manifest state) under and over which there was no space.”

However, there is an important point to consider here: Beware!

When the brain tries to evaluate this information, the meanings of the words may be reduced based on one’s inferior conditionings, hence resulting in wrong conceptions. The brain works by converting incoming data into images. All thoughts in your head have a corresponding form. But the Reality is formless. Forms are the products of your perception, not the reality. 

Based on this sensitive point, it should not be understood as:

“There is data that comprises the Domain of the Names, but there is infinite such data in the Knowledge of Allah, this data is one of the data amongst the infinite ocean of data in that ocean of Allah’s Knowledge.”

No! This is not what I’m saying!

The One denoted by the name Allah is al-Wasi (The All-embracing. The One who embraces the whole of existence with the expressions of His Names) and thus with His Uluhiyyah He encompasses all data in His Knowledge. He is the innermost, quintessential depth of the door that opens from the Ahadiyyah of Data. He is not separate from it. Yet, He isn’t the “same” as Data either. He is both and neither. There is no other way to express this. 

He is data because there is nothing “other” than Him. Yet He is not data, because Allah is beyond being limited and restricted to what He manifests in data.

What is something that is made “manifest” anyway? It is essentially the same thing as it was when it was un-manifest. Think about the Hadith, “Your spirit is your body and your body is your spirit!”

“With His Knowledge” refers to the essence of Data or the Point.

“His Knowledge” refers to the qualities of His Names.

“In His Knowledge” implies that this observation is transpiring from a “spark of illusion.”

Everything that is perceived and not perceived, known and unknown, derives its existence from the Uluhiyyah of the One denoted by the name Allah. Since nothing is outside the scope of Uluhiyyah, the Domain of the Names has been called “Allah”. Hence the verse says, “It was not you who threw but Allah who threw” and the concept of “tashbih” (the similarity/comparability of the divine) point to this kind of expression of the truth.

On the other hand, we are also informed that data is a single point amongst infinite points in the knowledge of Allah by those who have been subject to the reflection of the Knowledge of the Absolute Essence (dhat). This points to the “tanzih” (the incomparability of the divine) aspect. 

ALLAHU AKBAR!

“And they did not duly appreciate Allah”[2]

We embarked on a journey of observation of the realities, and to the best of our capacity of articulation tried to share our discoveries with you, without expecting or wanting anything in return. But alas, so many questions and objections!

From those who asked, “Is Allah Data?” to those who critiqued, “Are you denying the attributes of Allah?” Some argue that I have objectified and concretized religion. Some argue, “You deny the existence of all the things that we perceive, so then if you don’t exist, who is writing this?”

There is only ONE reality!

This reality has been explained in the past using metaphors and symbolic language. The same reality can be observed today from a scientific perspective. 

When I use the metaphoric language used in the past I’m told my writings are difficult to understand by those who have a scientific perspective. When I use a modern scientific approach, I’m told (by those who take the classic religious ‘texts’ as base) my works are fabrication, as it has not been explained like this in the past! As if the scientific discoveries of our modern day were known in the past yet deliberately ignored and overlooked!

So, I try to combine both approaches, but this time both sides go into an upheaval and say, “We don’t get what you’re saying, explain it in a way that we can understand!”

So, my friends… I used the word DATA to break the conditionings and force the brains to re-think and re-wire. 

Now, as for today’s question:

Why does the multidimensional single framed picture that unremittingly comes into existence in one instance then goes into non-existence the next instance, flow in this manner, like the scenes of a movie, one scene following another, constantly? Why does the statement, “Allah manifests Itself in yet another wondrous way at every instance” play Itself out in this way?

The answers to such questions should be sought in the Domain of the Names, for that is the only Source, with the condition of course that you put aside your predetermined understanding of the Names. For these Names are not the names of a god who thinks and acts like a human, but of Allah, the One beyond all human conception. 

Let’s examine the name al-Hasib for example.

This name or quality points to the cause and effect mechanism. Everything from the micro to the macro levels of existence bears the fruit or experiences in the present moment the direct consequence of its actions/decisions in the previous moment. Today is the result of yesterday. Like it or not.

This system is expressed with the phrase “He manifests Himself anew at every instance”; pointing to the singular existential transformation of the whole (to observe and experience this, one must first be able to see with their ‘third eye’ or the eye of the heart as they would say in the past, non-locally and non-materially.)

Evaluating these Names with our limited values would be a great injustice and inevitably lead to the conception of a separate god notion. “Sari’ul hisab” (the One who is swift at reckoning) is not about a god who calls you to account and then punishes you, as most have been conditioned to think. It designates a procession quality pertaining to the mechanism of the Universal System of the ONE, just like all the other Names!

Only those who have been created to be veiled from the realities can conceive the Names and their manifestations with their physical conditioned worldly projections.

The most imperative things that needs to be recognized here is the brain and how it works!

The brain creates the conception of matter through illusion. The brain itself pertains to the realm of the spirits due to its dimensional depth. (“Your bodies are your spirits and your spirits are your bodies”). It constantly creates a back-up (aka spirit) copy of itself and thus continues its life ad infinitum, with the will of its Rabb; the qualities of the Names in its essence.

This dimension is ethereal compared to the material realm; it is called the dimension of Acts (af’al) as it is comprised of a collective field made of individual units. In the sight of the intimates of the reality, such a dimension does not even have a substantial existence, as it is based on illusion, it only exists as information.

Just like the things we perceive to be outside are really only waves of information perceived and interpreted by the brain. 

The brain also referred to as the “heart” sometimes – due to its consciousness aspect- acts like a mirror to the domain of the names. In fact, it is literally composed of the Names; it’s a composition of the energies or forces (in my terms, “DATA”) represented by the Names. If and when the Names or the DATA comprising this magnificent composition we call the brain wills to realize and experience its essential reality, it executes the function called “fuad” which brings about the manifestation of the name al-Hadi (The guide to the reality. The One who allows individuals to live according to their reality) allowing the individual to have mystical experiences, i.e. “feel” and “experience” their truth.

However, as a result of this expansive insight and experience, the “heart” cannot deny what it sees and will commence to live by that reality. After this point, the One who sees through him will be al-Basir, the one who hears through him will be as-Sami and the One who speaks through him will be al-Kaleem. Albeit he will be camouflaged to the public in the guide of an ordinary human being!

In Sufism, this experience is called “The Reflection of the Names”. Prior to this, The Reflection of the Absolute Essence (dhat) and The Reflection of Divine Attributes takes place. 

As opposed to the journey that begins at the Unity of Acts and continues via levels of ascension, this journey begins at the Reflection of the Absolute Essence and arrives at the Reflection of Acts through condescension. All of this takes place within the scope of the Dimension of the Magnificent Names. Yet it may only be duly discerned through experience and not through imitation and/or acquired bookish knowledge!

 

 Ahmed Hulusi

17 September 2007