The description of God as a tyrant, who does not tolerate disobedience, like the Luciferianists perceive it, is correct when we make a picture of God, and perceive Him as a being from which we are substantially different. Why should we not freely determine our destiny ourselves, without the persistent intervention of a despot, who constantly threatens us with hell, if we do not obey his innumerable commandments?
If, however, we understand God as 'absolute reality' or 'primal basis of all being', this "despotism" appears quite different. God breathed into man of His Spirit (as-Sajada 9), which means that a deed which contradicts God's commands is also contrary to our own nature. Something that is in contradiction with absolute reality is at odds with our own true reality. Thus the whole religious laws and regulations do not appear as a harassment of poor man but as his protection, which protects him from acting against his true nature and paying a terrible price for it.
Man can only act contrary to his own nature because God has given him a free will, and because man has been seduced by Satan to eat from the fruit of knowledge. Eating the fruit of knowledge created polarity (symbolized by the recognition of male and female) and opposition:
Thus did he lead them on with guile. And when they tasted of the tree their shame was manifest to them and they began to hide [by heaping] on themselves some of the leaves of the Garden. And their Lord called them, [saying]: Did I not forbid you from that tree and tell you: Lo! Satan is an open enemy to you? They said: Our Lord! We have wronged ourselves. If thou forgive us not and have not mercy on us, surely we are of the lost! He said: Go down [from hence], one of you a foe unto the other. There will be for you on earth a habitation and provision for a while. [Al-Araf 22-24]
The primordial state is that of the Fitrah, in which every man is born. With increasing reflection / rational thinking based on polarity and antagonism, he removes himself from this state. Man captures himself in a multi-dimensional mirror and identifies himself with the image in the mirror. He attributes reality to the image in the mirror, thereby committing idolatry by assigning absolute reality to something other than God.
One of the most famous sayings of a Sufi comes from al-Halladsch: "ana al-Haqq". This saying is translated as "I am the truth," where Haqq is not only truth, but also one of the names of God. Thus one can also translate: "I am God". Among other Sufis, Rumi has best expressed the fact that "ana al-Haqq" is the most consistent interpretation of the unity of God. If al-Halladsch would have said, "He is God," then it would have inevitably lead to a duality, since there would have been not only God, but also a second, namely, al-Halladsch, who articulates this.
Where is the problem?
As long as one says "I", there exists also a "You". Therefore it was not the most consistent interpretation of the unity of God but blasphemy. The most consistent interpretation of the unity of God is the Islamic declaration of Faith: "La ilaha illallah" - There is no God except Allah, that is, nothing is absolutely real except Him.
Many people cannot believe in good God because they think something which is good cannot possibly create something which is evil. But as the picture to the right demonstrates, the vase has no part in the darkness nor in the two faces it "creates". The faces in itself are only an illusion, created by our senses which perceive polarity. Similar, God creates this world but has no part in it or the evil it contains.
Darkness has no reality in itself, it is merely an absence of light, like cruelty is an absence of mercy and compassion or disbelieve an absence of faith. It is us who perceive something as real which has no absolute reality in itself, a deception. We start acting contrary to our true nature (the Fitrah) which leads us eventually to the negation of Being: hell!
When the world's coverings of space, time and form are removed, the soul is called upon to face the Substance of its reality. Adequacy and essential conformity to the Substance at that confrontation is what religions call salvation. The absence of an adequate conformity to that Substance, the absence of the qualities and equilibrium of Being with which one is confronted, the absence, for example, of kindness, uprightness, dignity (privations of the Divine Qualities of Mercy, Truth and Majesty) calls forth their opposite. Hell is not a vengeance of a cruel God, but the consequence of the nature of Reality! God can forgive any sin but one: Denial of His Reality, that is, nothing is absolutely real except Him! [Cyril Glass é, The Concise Encyclopaedia of Islam ]
We "sin" because we are duped by an illusion and take as real, which actually has no real substance. This illusion is now mirrored again by Cyberspace.
Omnipotence and omniscience
Impotence and ignorance
mirrored again ->
Omnipotence and omniscience
If we mirror a picture in a mirror once again, it now looks the right way around, so not flipped horizontally anymore. In spite of this, since it is only a reflection, it still has no true reality. Still, this image shows us a glimpse of what true reality means.
The mirrors will break (even if transhumanists and followers of Lucifer dream of something else):
The similitude of the life of the world is only as water which We send down from the sky, then the earth's growth of that which men and cattle eat mingleth with it till, when the earth hath taken on her ornaments and is embellished, and her people deem that they are masters of her, Our commandment cometh by night or by day and We make it as reaped corn as if it had not flourished yesterday. Thus do we expound the revelations for people who reflect. And Allah summoneth to the abode of peace, and leadeth whom He will to a straight path. [Yunus 24-25]
The straight path matches our own true nature. If we have diverted from this straight path, we will have to face these sins at our return to God and our true nature. We have to go through a purification process, which brings us back to our true self. This purification process is extremely painful and terrible, symbolized by the Last Day and the crossing of Sirat, the bridge that leads across the abyss of hell, the abyss of the negation of one's own existence. Without a cleaning process it is impossible to cross Sirat. The bridge symbolizes the perfect straight path, thinner than a hair and sharper than a sword. To cross it means to come back to true existence.
The process of cleansing involves nothing other than seeing our deeds in the light of truth and facing them. If we are not able to face truth and try to flee, it results in a turning away from truth or negation of true being, and we enter into the negation of being, which is hell.
But nay! for lo! It is the fire of hell, eager to roast; It calleth him who turned and fled [from truth] , And hoarded [wealth] and withheld it. [Al-Ma'arij 15-18]
Allah gives us directly an example of the wrong way to look at things in the above verse: logic and our rational mind tell us that if we donate, we have less. The truth, however, is that when we donate in Allah's way, we have more.
Hell, then, is not the revenge of a despotic God, but a completely logical consequence of our own action. Whoever turns away from truth in this world will also turn away from truth in the hereafter. Without faith in a reality beyond our world, beyond the mirror, and without the acknowledgment of God as the only true reality and foundation of all being expressed in Islam as "There is no God but Allah", there is no hope for salvation. The straight path follows the example of the Prophet: "And Muhammad is the messenger of God."
"Truly, the best among you is the God-fearing." Not because one is afraid of a tyrant and despot, but because one knows a disobedience to God's commands is like a separating from one's own true nature, which inevitably will have to be corrected or judged because we have to return to absolute reality. The God-fearing man will not prefer an illusion to reality, and for a temporary imaginary pleasure cheaply sell the enjoyment of true eternal life because he knows a picture in a mirror is worth nothing.
The believer tries to dedicate all his life to worship, for which he actually was created, and thus acts according to his true nature. He wants to become an Abd Allah, a slave of Allah, who abandons his own will (meaning the will of the false self or ego) in favor of the Lord's will. He surrenders himself to God instead of following the inclinations and desires that are inspired by the mirror. Serving God is to act completely in harmony with one's own nature, and to serve not just only God but above all to serve one's true self:
And whatsoever good thing ye spend, it is for yourselves. [Al-Baqarah 272]
Likewise, evil is directed against ourselves too. Neither does God need our good deeds nor can we harm Him with our evil deeds.
Your rebellion is only against yourselves. [Yunus 23]
The believer hopes to ultimately die in the way of Allah, which means that he is already on the straight path and dies in harmony with his true nature and therefore does not have to be judged on the Last Day. In fact, the martyr does not need to experience the Last Day at all.
Say: Lo! As for me, my Lord hath guided me unto a straight path, a right religion, the community of Abraham, the upright, who was no idolater. Say: Lo! my worship and my sacrifice and my living and my dying are for Allah, Lord of the Worlds. He hath no partner. This am I commanded, and I am first of those who surrender [unto Him]. Say: Shall I seek another than Allah for Lord, when He is Lord of all things? Each soul earneth only on its own account, nor doth any laden bear another's load. Then unto your Lord is your return and He will tell you that wherein ye differed. [Al-Anam 161-164]
Those on the right path profess God as their Lord and follow Him instead of taking their rational minds as Lord. The bringers of inspirations are angels. They are made of light, meaning inspirations are not reflections like those of the mind. Following inspiration is the only way to salvation, as the Koran often emphasizes, which itself was inspired by the angel Gabriel:
Say [O Muhammad, unto mankind]: I warn you only by the Inspiration. But the deaf hear not the call when they are warned. [Al-Anbiya 45]
Build the ship under Our eyes and by Our inspiration, and speak not unto Me on behalf of those who do wrong. Lo! they will be drowned. [Hud 37]
Then We inspired Moses, saying: Smite the sea with thy staff. [As-Suara 63]
We cannot find the right way except with God's permission. Only He can be our guide because we as created beings have no power over anything, just as the image in the mirror cannot affect the reality from which it was created. Allah is Almighty and All-Possibility, while we are powerless and predestined.
Nevertheless, it needs our will to be guided so that we can be guided. But precisely this will is not formed in the mirror itself, as the following verse clearly states:
Whither then go ye? This is naught else than a reminder unto creation, Unto whomsoever of you willeth to walk straight. And ye will not, unless [it be] that Allah willeth, the Lord of Creation. [At-Takwir 26-29]
This verse is not comprehensible to the rational mind. Nor can "reason" understand that everything is predestined, but that we are nevertheless responsible for our deeds, in the same way as "reason" cannot understand that light is beam and wave in one. The mind cannot comprehend the unity of opposites. But our heart can understand this truth. God is unity and transcends the polarities.
The life of the world is but matter of illusion. [Al-Hadid 20]
The life of the world is deception, but the world has been created in truth:
Have they not pondered upon themselves? Allah created not the heavens and the earth, and that which is between them, save with truth and for a destined end. But truly many of mankind are disbelievers in the meeting with their Lord. [Ar-Rum 8]
Heaven and earth are created in truth. The illusion is our perception of it. The Prophet s.a.w. said this world would be a prison for the faithful. But one day we will be freed and will surrender all the images and illusions and finally experience absolute reality.
Truly we belong to Allah, and to Him is the return. [Al-Baqarah 156]
Ideas, ideals, idols, identity
'Modern man' follows ideas. The root of idea is the same as that of idol , a human made image. By analyzing reality and generating images which he logically combines, man constricts his own life and misses much of the opportunities of life, its adornments and mystical. Only what he believes in becomes ultimately reality.
If Moses e.g. had used his rational mind, he would have said like his companions: "Oh no, Pharaoh and his hordes are right behind us and in front of us is the sea. It is impossible to escape." But Moses looked differently at reality:
And when the two hosts saw each other, those with Moses said: "Lo! we are indeed caught." He said: "Nay, verily! for lo! my Lord is with me. He will guide me." Then We inspired Moses, saying: "Smite the sea with thy staff." [As-Suara 61-63]
Certainly, if he had used his rational mind and consequently despaired, Allah would never have helped him. Why should He? If you already believe in the images created by your own mind and your own ideas, trust in them and surrender to them, you cannot at the same time believe in Allah, trust in Him, and surrender yourself to Him. The fact is: One worships ideas / self-made images thus idols.
And whosoever putteth his trust in Allah, He will suffice him. [At-Talaq 3]
Having faith and trust in God is a condition to get His help. Moses did trust in Allah first and then got the inspiration.
Moses and Khidr
By rationality we do not grasp the essence of things. Allah points toward this fact again in Surah Al-Kahfi, where we have already read the story of Dhul Qarnain. He tells the story of Moses and Khidr:
And when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages. And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free. And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey. He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel. He said: This is that which we have been seeking. So they retraced their steps again. Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence. Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught? He said: Lo! thou canst not bear with me. How canst thou bear with that whereof thou canst not compass any knowledge? He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee. He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee. So they twain set out till, when they were in the ship, he made a hole therein. [Moses] said: Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing. He said: Did I not tell thee that thou couldst not bear with me? [Moses] said: Be not wroth with me that I forgot, and be not hard upon me for my fault. So they twain journeyed on till, when they met a lad, he slew him. [Moses] said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing. He said: Did I not tell thee that thou couldst not bear with me? [Moses] said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me. So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. [Moses] said: If thou hadst wished, thou couldst have taken payment for it. He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience. As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force. And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief. And we intended that their Lord should change him for them for one better in purity and nearer to mercy. And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear. [Al-Kahfi 60-82]
Moses considered himself to be the most learned man until Allah told him that there was still someone to whom he had given more knowledge (or a different kind of knowledge). The three events can only be interpreted correctly if one is inspired by Allah and has the right vision. The external knowledge that the ratio conveys must be balanced with intuition and the voice of the heart. One must grasp the spiritual reality of things.
This intuitive knowledge cannot be "controlled", it is withdrawn from the sphere of power of man. Only Allah chooses who receives it.
Just like the three events in the story of Moses and Khidr, the present age can only be properly interpreted if God lets one see. For example, if one cannot feel or "see" that a truck is a monster, none can help him. Whoever perceives all the noise, the hustle and bustle of today as normal, and does not understand that this is a way to condemnation, cannot be guided. He who relies on his supposed knowledge, his money, his labor, social status, and the wealth he has accumulated, cannot possibly rely on God and accept His guidance.
Rational knowledge is static. It produces dead things which often cause destruction. Intuitive knowledge, on the other hand, is in harmony with the Creator and Creation, and produces life. Khidr means green. When Moses approached Khidr (Mr. Green), he came into green fields; it was green in the middle of an otherwise desolate area.
Allah had given Khidr not only intuitive knowledge, but also Rahma, which means goodness and compassion. Only someone who has Rahma can truly receive God's guidance and act according to it.
Of course, none of us can rely solely on intuition. We must also rationally think and act, especially as long as we are dealing with "modern society". The Koran even urges us to use our reason to recognize its divine origin:
Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity. [An-Nisa 82]
But the perception of reality by the mind must be subordinated to the perception of reality by the heart.
Unfortunately, most Muslims have rationalized and ritualized their religion, which is actually based on revelation, that is, intuition. God is thereby degraded to a nitpicker, who counts the good deeds of the believer like a shopkeeper counts his boodle. They ask God in their prayer to guide them, but they do not seek God's guidance in their lives, but act 'rational' instead. In principle, in spite of the performed rituals, their life is not very different from that of an unbeliever.
Since the beginning, pure monotheism has fought a hefty battle with the forces of dualism. The starting point of the Gnostic-Dualist philosophy is to attribute substance, or an essence, to evil (or darkness)...