Hence, all the worlds and everything they comprise, which were all once nonexistent have become existent with the qualities of the Names, via this act of observing!

All things in the conceptual world are like the manifestations of the various compositions of the Names of Allah, shortly referred to as the Names (al-Asma). Just like how the approximately 100 hundred atoms comprise the whole of the material world with all its countless forms and beings.

Perhaps we can even say, the timeless, non-local quantum potential is observing itself from the point of view of the Names. Hadhrat Ali’s WARNING, “Knowledge was a single point, but the ignorant have multiplied it” denotes the reality that the quantum potential is a single point, which manifests into the perceived according to the perceiver, whereby these perceivers are the ignorant.

Albeit the Beautiful Names have generally been taught to be 99 in the broad sense, in respect of their details they are infinite.

All perceivable and non-perceivable things are made up of these qualities that are denoted by the Names (of Allah); hence, this act of creation has been referred to as ‘the Rabb of the Worlds.’ The word ‘Rabb’ is the Name-composition that constitutes the perceived individual.

The phrase ‘b-izni Rabb’ which literally means ‘with the permission of Rabb’ refers to the suitability of the Name-composition to that particular situation.

The phrase ‘b-iznillah’ which means ‘with the permission of Allah’ can denote either of two meanings, depending on its context. That is, it either refers to the suitability and appropriateness of the Name-composition to the purpose of creation of the worlds, or the suitability of the Name-composition to the purpose of the individual’s existence. As there is no ‘other’ Uluhiyyah but the ONE.

Due to this ONEness, the Quran emphasizes the concept of consequence (jaza) and reinforces that all individuals will live the consequences of the behaviors that result from them. This is why there is a reiteration of the fact that ‘each will live the consequences of his or her actions, for there is no God that oppresses and punishes’ throughout the Quran.

The meaning of ‘all individuals will be given their due rights’ means, whatever is necessary for the fulfillment of the individual’s purpose of existence will be given accordingly.

Taqwa is generally understood as protection or ‘to be protected from the wrath of Allah.’ What this alludes to in fact is the protection one should take to avoid engaging in the behaviors that may result in the unfavorable expressions of the Names with which they have been created, as everyone will inevitably live the consequences of their own doings.

As I said, the Quran is not literally a written book sent down from God above to his postman-prophet on earth via certain intermediary beings. It is the KNOWLEDGE of the Reality and the System (Sunnatullah), revealed (dimensionally) to his consciousness, from his Rabb, that is, the Names comprising his essential reality.

In the view of the enlightened ones the Quran is a ‘confirmation’ in the appearance of a ‘proposal.’

The BOOK alludes to the KNOWLEDGE pertaining to the Reality and the System (Sunnatullah).

In terms of being the Knowledge of Reality it reveals the Reality of everything, both perceivable and unperceivable. In terms of being the Knowledge of the System (Sunnatullah) it explains the mechanics of the System and the Order of the dimensions in which individual beings will forever reside.

A human is a vicegerent on earth. This can be understood both as the planet and as the body. For human is beyond a mere body, and once a human leaves the body, an indefinite continual of existence will go on through various forms of resurrections (ba’th).

All of the proposals that are made to humans are aimed at enabling them to know their true selves in the light of their Reality and to live the requirements of this, discovering and using their intrinsic qualities. All of the prohibitions, on the other hand, are essentially to prevent humans from being deluded into thinking they are their physical body, and hence, squandering the potential given to them on egoistic, bodily pleasures that will have no meaning after they taste death. As their current potential has been given to discover their Reality and attain the beauty of both this life and the next.

If this work aids in a better evaluation of the Quran, I confess my inability to duly give thanks for such a blessing. My works are the compulsory requirement of my servanthood. Success is only with Allah’s favor and blessing! I also apologize for my inadequacies and mistakes. For it is impossible for a servant to deservedly evaluate the words of Allah!



25 October 2008

North Carolina, USA

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