True Monotheism

From Ahmed Al-Hassan Wiki

Imam Ahmed Al-Hassan (pbuh) says in "The Book of Monotheism":

"Monotheism is the Straight Path, and it is sharper than the sword, and thinner than a hair. And it has been clarified that deviating away from it or swerving from it leads the human being into Shirk (associating with Allah) and Kufr (disbelief). For that reason, [a person] must know it [with] a very accurate knowing in order that the human being passes by it to a noble Akhira (hereafter) and [to] a Paradise whose vastness is [equal to that of] the Heavens and The Earth, which has been made for the god-fearing working knowing ones.

So it is upon the human being not to waste his chance and to search accurately and work night and day in order that he may reach the Truth and Monotheism.

And know that sleeping in garbage dumps and eating barley bread is too much for the safety/ righteousness of Religion.

So praise be to Allah whom have bestowed upon us the blessing of guidance with well-being and Mercy from Him. And all praises be to Allah whom has preferred us/ [sent His] Favor upon us, and has treated us with Kindness. And all praises be to Allah for every blessing He has bestowed upon me and upon my parents and my son and the believing men and the believing women and upon each one of His creation until The Hour rises."


But how can we know if we reached True Monotheism? Are we ready?

Do we have a the closest relationship with Him (swt)?
Do we truly obey Him (swt)?
Do we disbelieve in this "reality" and know that there is no power or might except with Him (swt)? Do we fear only Him (swt)?
Do we love to reach Him (swt) through his proper doors, and fully trust these manifestations He (swt) is facing us with
Do we cling to the existence of our "I" or have we diminished it for His (swt) sake?
Do we worship Him (swt) alone?

The Book of Monotheism by Imam Ahmed Al-Hassan

The Book Of Monotheism is one of two entirely authentic books (undistorted by the Illegitimate Office). For further information see the table "Original publications vs. faked publications".
"The Book of Monotheism" talks about the concept of real monotheism in Islam.

The Black Banners Of The East Satellite Channel presents to you the "Book Of Monotheism" as a series. Here is part 1...

"The Book of Monotheism" and its Arabic original cover



In the following we shall try to look at a few aspects the Imam (as) mentioned in this book. But surely it is necessary to read the book itself in order to get a full view on this heavy topic the way Imam Ahmed Al-Hassan intended it...

He (swt) cannot be defined nor can His Truth & Reality even be described

He (swt) cannot be described by where, when, or how

Imam Ahmed Al-Hassan says in the "Book of Monotheism":

He (azwj) is near in His (azwj) remoteness, and remote in His (azwj) nearness. He (asws) is higher than every thing, and it cannot be said, ‘Something is under Him (azwj)’, and everything is underneath; nor can it be said, ‘Something is above Him (azwj), and everything is in front of Him (azwj); nor can it be said, ‘For Him (azwj) there is a front;
He (azwj) is inside the things, not like the thing goes inside a thing. And He (azwj) is outside the things, not like the thing being outside from a thing. Who can be like this, and no one is like this apart from Him (azwj). And for everything there is an origin’. - Al Mahaasin, Volume 1, Part 5, Hadith 219

From him, from his father, from the one who mentioned it, said, ‘The Jews gathered to the head of the Catholics, so they said, ‘This man (asws) is the most knowledgeable (meaning Ali (asws) Bin Abu Talib (asws)), therefore come with us to him (asws), so that we can question him (asws)’. So they came. It was said to them, ‘He (asws) is in the mansion. So they waited for him (asws) until he (asws) came out. The head of the Catholics said to him (asws), ‘O Amir-ul-Momineen (asws)! We have come to ask you (asws) (certain questions)’. He (asws) said: ‘Ask, O Jew, about whatever comes to you’.
It was said, ‘I ask you (asws) about our Lord (azwj), (since) when was He (azwj)?’ So he (asws) said: ‘I ask you about our Lord, when was He (azwj) (came into being)?’ So he said: ‘Allah (azwj) has always been, without having come into being. He (azwj) has never ceased to Be, without quantity or without ‘how’.
There is no ‘before’ for Him (azwj), and He (azwj) was the ‘before; He (azwj) is without ‘before’, no beginning nor an end to a beginning, nor is there a beginning for Him (azwj). The beginnings are all cut-off from Him, so He (azwj) is the Beginning of all beginnings’. So the head of the Catholics said to the Jews, ‘Let us return, for this man (asws) is more knowing that what is said about him (asws)’. - Al Mahaasin, Volume 1, Part 5, Hadith 220


From him, from Marwak Bin Ubeyd, from Jami’e Bin Umar, from a man, (It has been narrated) from Abu Abdullah (asws) having said: ‘Which thing of Allah (azwj) is the Greatest?’ So I said, ‘Allah (azwj) is Greater than everything’. He (asws) said: ‘And He (azwj) was, then there was something, so He (azwj) became Greater than it?’ I said, ‘And what is it?’ So he (asws) said: ‘Allah (azwj) is Greater than can be described’. - Al Mahaasin, Volume 1, Part 5, Hadith 228


And Imam Ali (as) says in one of his sermons:
Praise is due to Allah Whose worth cannot be described by orators,
Whose bounties cannot be counted by those who compute,
the obedience to Whom cannot be satisfied by those who strive to do so,
Whom the height of intellectual endeavor cannot appreciate, and the depths of understanding cannot reach,
for Whose description no limit can ever be set, nor praise satisfies, nor time suffices, and no duration is fixed.
He brought forth creation through His might, dispersed the winds as an act of His mercy, and He firmed the earth with the mountains.
The foremost in religious obligation is to acknowledge Him, the perfection of acknowledging Him is to achieve His Pleasure, the perfection of achieving His Pleasure is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him as the Pure, and the perfection of His purity is not to attach adjectives to Him because every adjective is an indication that it is different from that to which it is best named, and everything to which something is best named is different from the Best Name itself.
Thus, whoever attaches adjectives to Allah recognizes a peer like Him, and whoever recognizes His peer regards two gods; and whoever regards Him as One of two associate-partners with Him, and whoever associates partners with Him errs in His regard and does Him injustice,
and whoever errs in His regard points out at Him, and whoever points out at Him admits limitations for Him, and whoever admits limitations for Him numbers Him.
Whoever wonders where He is maintains that He is confined to a place, and whoever wonders above what He is maintains that He is not above something else.
He is a Being but not through phenomenon of coming into being.
He exists but not from non-existence.
He is with everything but not in physical proximity.
He is different from everything but not in any physical way. He acts but without connotations of movement or means.
He sees yet none among His creation can see Him.
He is One and Only, so there is none with whom He keeps company or whom He misses when absent."


And in another sermon Imam Ali (as) says...
"[...] One who assigns conditions to Him does not believe in His Oneness, nor does one who likens Him to anything grasp the reality about Him. One who illustrates an example for Him does not revere Him.
One who points at Him and imagines Him does not know the meaning of His Lordship.
Anything known by itself is a created thing, and everything that exists by virtue of other things is the effect thereof.
He does things but not with the help of instruments. He assigns measures but not with the faculty of thinking. [...]
- sermon 186 in Nahjul Balagha

The Name “Allah” is only an end to serve the purpose of naming

Imam Ahmed Al-Hassan says in the "Book of Monotheism":

Ahmad ibn Idris has narrated from al-Husayn ibn ‘Abd Allah from Muhammad ibn ‘Abd Allah and Musa ibn ‘Umar and al-Hassan ibn Ali ibn ‘Uthman from ibn Sinan who said the following:

“Once I asked abu al-Hassan al-Rida, (recipient of divine supreme covenant), ‘Did Allah, the Majestic, the Glorious, know Himself before He created the creation?’ The Imam replied, ‘Yes, He knew Himself.’ I further asked, ‘Did He see and hear His Own Self?’ The Imam replied, ‘Allah did not need such things; He did not ask or demand it. He is His Own Self and His Own Self is He. His power is dominant and He does not need to name His Own Self. He chose His own name for the sake of others so they can call Him. Until one is not called by means of his name he is not recognized. The first name He chose for His Own Self was al-‘Aliy al-‘Azim (the Most High, the Great) because He is above all things. It then means that Allah and His name al-‘Aliy al-‘Azim is He. The Most High, means He is above all things.’” - Al Kafi , Volume 1, Chapter 15, Hadith 2


Muhammad ibn abu ‘Abd Allah has narrated from Muhammad ibn Isma‘il from some of his people from Bakr ibn Salih from Ali ibn Salih from al-Hassan ibn Muhammad ibn Khalid ibn Yazid from ‘Abd al-A‘la from abu ‘Abd Allah, (recipient of divine supreme covenant), who said the following:

The name of Allah is something other than Allah Himself. Everything that is called a thing is created except Allah. Whatever (like the word ‘Allah’) is expressed by the tongue or is worked out by hands (written down) is all created. The word Allah is one example of names and an end to serve the purpose of naming. The end is different from the thing for which it is. The end that is describable is created.

The Maker of things is not describable by the limits of the fact behind the name. He did not become, so the maker who is other than Him would have recognized His becoming a being. Whatever end people may reach is something other than Him. Do not ever move away from understanding this rule. This is the true and pure belief in the Oneness of Allah."

The name "Allah" is only a pointer towards the Meaning which leads to the Truth

Allah-name.jpg

Imam Ahmed Al-Hassan says in the "Book of Monotheism":

(From Hisham son of Al-Hakam, that he asked Abu Abdullah (pbuh) about the names of Allah and the name "Allah" and that which it is derived from. So he (pbuh) said: O Hisham,” Allah” is derived from “ilah”, and ilah (one who is needed) requires that there exists one that needs him [turns to him seeking his help to fulfill his needs and sustain his shortcomings], and the name is different than the one whom the name is given to. Thus, whoever worships the name without the meaning, verily, he has disbelieved and has not worshiped anything. And whoever worships the name and the meaning, verily, he has associated (fallen into Shirk) and has worshiped two. And whoever worships the meaning without the name, then verily, this is the Tawheed (Monotheism). Have you understood, O Hisham?

He said: Tell me more. Then He (pbuh) said: To Allah [belong] 99 names, thus, if the names were as the same as the one whom the names were given to, then each name would be a God. But "Allah" is a meaning which these names indicate towards, and all these names are different than Him.

O Hisham, bread is a name for that which is eaten, and water is a name for that which is drunk, and dress is a name for that which is worn, and fire is a name for that which burns. Have you understood, O Hisham, an understanding by which you could push away and fight our enemies who take with Allah, The Almighty, other than Him.

I said: Yes. Then He (pbuh) said: May Allah benefit you by this and makes you firm, O Hisham.

He (pbuh) said: For by Allah, no one has defeated me in Monotheism for this rank I have risen to) - Al Kafi, Volume 2, page 97, hadith 2

Whoever worships the name without the meaning, verily, he has disbelieved and has not worshiped anything: meaning, whoever worships the name- meaning the name "Allah" – and does not make it only indicative to the true and correct Meaning, meaning the Absolute Divine who is rich by his self, thus he becomes a Kafir (a disbeliever), because in reality he is worshipping a name, and a word which is derived from ilah (a God) whom requires that there must exist ones to turn to him/need him. Meaning, that he is worshipping a name which can be applied to other than Allah, the Glorified; because among His (swt), Creation there exist those whom are sought in order that they may fulfill a need/or sustain a shortcoming, and thus, they become an evidence/a confirmation for the general name without ties. And as it was made clear in full clarity, in regards to the matter of Lordship, whoever worships the name Rubb (Lord) is also a Kafir (a disbeliever); because there are those among Allah’s creation whom overflow upon others and nurture them, whether in this physical world or in other worlds. And as was presented earlier, the King and the Ruler of Egypt (‘Aziz Masr), rather, and the father, are called Lords, and there is no problem in calling them Lords, as was clarified from the Qur’an, because the matter is like what Imam Al-Sadiq (pbuh) said in the precious jewel which was presented: (And ilah (God) requires that there exist ones that need him [turn to him seeking his help to fulfill their needs and sustain their shortcomings], and the Name is different than the one whom the name is given to. Thus, whoever worships the Name without the Meaning, verily, he has disbelieved and has not worshiped anything).

As in regards to (Whoever worships the Name and the Meaning, verily he has associated and has worshiped two), this means [the ones who has associated and has worshipped two is] whoever considers the name to show the Meaning and the Truth, while the Name is only a derived name and it is general and does not exceed being an indication towards the Meaning, which leads to the Truth needs to be reached, in order for man to achieve true worship. And because he is a human, thus the capability to achieve [the level of] true worship and knowing it has been put inside him.

And whoever worships the Meaning without the Name, then verily, this is Al-Tawheed (Monotheism) because the Meaning, or the Absolute Divine, or Allah (swt) is what leads to knowing the Truth (He), for the Name is but a pointer towards the Meaning which leads to the Truth. Thus, it should not be that one directs himself towards the Name anyway, rather, whoever wanted [to achieve] Monotheism, he should completely abandon turning towards the Name, and should instead, direct himself towards the Meaning which leads to the Truth:
And whoever worships the Meaning without the Name, then verily, this is Al-Tawheed (Monotheism)…

True Monotheism is in glorifying/ exalting Him (swt) since His Truth & Reality cannot be grasped

Imam Ahmed Al-Hassan (as) said:

We do not own anything
Everything is a trust with us
Our money, children, bodies, souls
All of them are a trust with us
Everything is to Allah the Exalted
He is the Owner of Ownership ([or Owner of Rulership])
Return to Allah
Indeed Allah the Ali (The High), the Qadeer (The Capable), the Muttakabbir (The Supremely proud), is closer to you than the jugular vein,
and He is further than the heavens is from the Earth
If you call Him, He hears you
and if you leave him, He leaves you
If you call Him once, He gives you ten times
and if you leave Him once, He cures you ten times
You love Him and He loves you
You see Him and He sees you, and you do not see Him and He sees you
And He sees you and you do not see Him
Jabbar (Almighty), Muttakabbir (Supremely proud), ‘Atheem (Great)
He is in every place and time
He is not bound by place or space
He does not sleep if you sleep
You cut off your relationship with Him compelled, and He does not cut off His relationship with you willingly
And glory be to Allah the High the Great
And all praises due to Allah, many praises
And the prayers of Allah be upon Muhammad and the Family of Muhammad the Imams and the Mahdis
- posted and translated by Norhan Aal Al-Mahdi, May 10, 2017


Imam Ahmed Al-Hassan says in the "Book of Monotheism":

Rather, the destination and utmost knowing of Him [happens] by knowing/realizing your inability to know [His Truth and Reality].
So, the utmost that a human can reach, in regards to the Description or the Perfect Divine Names, is reaching this knowing - meaning knowing the inability to know - through which it becomes clearly manifested for the human that the true Monotheism is in Glorification.

He, The Exalted, said: {Exalted is He above what they describe * Except the dedicated servants of Allah} [Surat :159-160] And that is because, the dedicated servants know that the Descriptions, in their reality, go back to removing the shortages/shortcoming [from Allah], or [go back to] Glorification and Sanctification/Dignifying [of Allah]. Meaning, his area (swt) is free from shortages/shortcomings, meaning that He (swt) is a Light with no darkness in Him. Abi Abdillah (pbuh) said: (Verily, Allah is Knowledge with no Ignorance in Him, Life with no Death in Him, Light with no Darkness in Him) [Al-Tawheed - Sheikh Al-Sudouq: page 137]

Therefore, true Monotheism is achieved after knowing the dissolving of all the names and description/attributes in the Divine Essence, then, the dissolving of the Divine Essence in the Truth. Meaning, the dissolving of Divinity/Godhood in His Truth and Reality (swt).

And this matter is never achieved except by the disintegration of the “I” and the Character of the human in order that may remain none but the Unseen/Absent Witness/See-er. Glorified and Exalted is He from what they associate with Him.

And upon this did Allah create man, for the human being is an image of the Divine, so let not a servant [of Allah] miss his luck/chance and say (this rank is veiled from me [meaning it is not possible that I can reach this rank]). Rather, the truth is I say to you: it is a door which is open for everyone and it will not be closed until the rise of the Hour, and the loser is who misses his luck/chance.

And if there shall exist a letter which indicates towards Him, then it is He (Howa), and this is the pronoun [describing] the unseen/absent, and the H (letter Haa' in Arabic/first letter of the word Howa in Arabic) is to prove the constant, and the E (letteer Waw in Arabic/the second letter of the word Howa in Arabic) is for the absence of the absent/unseen. The pronoun of the Absent points towards the Absence. And as for the Absent, which the pronoun of the absent points towards, it is not an absolute unknown, and that is why the pronoun of the absent, despite of the mentioned details, indicates towards the absence of the Absent and proving [His] existence.

Through Knowing His manifestation in Creation (his Caliphs) we come to recognize our inability to know Him (swt)

Imam Ahmed Al-Hassan says in the "Book of Monotheism":

And truth is, knowing our incapability to know the Divine is the possible knowing for us, and from it we come to know our inability to know the Truth and Reality, because it is not possible that we know our inability to know His (swt) Truth and Reality except through knowing our inability to know the Absolute Divine.

That is because, the Absolute Divine is that which is facing us, and it is suitable for our condition, and it is possible for us to dive into the area of knowing Him, through our shortcoming which we know, because The Absolute Divine is The Absolute Perfection, whom we turn to and seek in order that He may sustain our shortcomings/shortages.

But is it possible, for example, that we come to know the inability to know Absolute Mercy without coming to know a certain Mercy? Definitely the answer is: No. And consequently, in order that we may know our inability to know Absolute Mercy, or (Al-Rahman Al-Raheem swt), we must know some Mercy. And the greater this Mercy which we came to know is, the greater our knowing of it shall be. And the result shall be that knowing our inability to know the Absolute Mercy is greater.
And consequently, knowing our inability to know the Truth, which faced us with the Absolute Mercy, shall be greater. For knowing the Absolute Mercy [happens] by knowing its manifestation in Creation, and knowing the Absolute Divine [happens] by knowing His manifestation in Creation, as well as, knowing the Truth [happens] by knowing the Absolute Divine.

Thus, it is obligatory that we know the successors (caliphs) of Allah in His Land; for they are the manifestation of Allah in the creation, and through knowing them Allah is known, meaning, the inability to know Him comes to be known, and consequently, the inability to know the truth becomes known, and this is the Monotheism which is demanded from the son of Adam. And that is the real secret and reason for the dispatching of the prophets and vicegerents (pbut), meaning that their sending is necessary; because Knowing happens by them and through them.

Thus the truth of Monotheism lies here, and that is that: He swt manifested for His creation in the Absolute Divine, in order that they may know Him, by which is suitable/appropriate for their condition, considering that they are poor, and they seek/turn to the Absolute Rich in order that He may sustain their shortcomings.

Meaning that, the Divine is not the Truth, rather, [the Divine] is the face of the Truth which is suitable/appropriate for the creation, for [the Divine] is His swt appearance to us in order that we may know Him. Thus, the Divine is not the Truth, rather it is the path which leads towards the Truth.
But that does not mean that the Absolute Divine is other than Him swt. Because in reality, there would be nothing called Divine if it weren’t for the existence of the Creation, for He swt is Divine in regards to us, for we are poor and in need to have our shortcomings/shortages sustained, and therefore we turn to Him swt.
Meaning that, His manifestation swt in the Absolute Divine to His creation is nothing but His swt appearance to them by that which is proper/suitable for their condition, not that the Divine is the true and complete revealer of the Truth; rather, it is defined by the truth by that which is suitable to the condition and poverty of the creation.


And in another place in the book he (as) says:
...He, the Glorified, faces His creation with Mercy, except for those who chose oppression and corruption and tyranny, then He swt faces them with conquering and indignation/punishment. Thus, Mercy is the origin in [Allah's facing His creation], and facing by conquering/force is an exception.

God is known through His doors: His Caliphs on His Earth

Worship is knowing the caliph.jpg

Imam Ahmed Al-Hassan (as) says in the "Book of Monotheism":

In our prayer today we prostrate to Allah, this is what we all know and do not differ about.
But also, we believe that the angels prostrated to Adam. And we also believe that Ya'qoub (Jacob), and he is a prophet, and with him were his wife and sons, prostrated to the prophet of Allah Yusuf (Joseph) (pbuh).

... this matter is extremely important and dangerous, since the Prostration which is based in the minds today to be impermissible except for Allah and that whoever does it (meaning prostrate to other than Allah) perhaps would get thrown into Shirk (association) and Kufr (disbelief) (meaning he would be accused of Shirk and Kufr) by a lot of those whom do not seem to think or use their minds (meaning, those who do not use their minds or think, would label those who prostrate to other than Allah to be Mushrikhs and Kafirs), we find this prostration, and in full clarity, to have happened with the angels and Jacob (pbuh), and they are all infallible and do not make mistakes, rather, this prostration was by the command of Allah.

In fact, this prostration places us infront of an evident reality/truth, and that is: Allah (swt) who has said to his creation:
Prostrate to Me because I am your God and Lord, is also (swt) the same who said to them: Prostrate to Adam, and prostrate to Joseph (pbuh).
And this is an extremely dangerous matter and it must be understood very accurately; because Prostration is the utmost subservience, from the one who is prostrating, and it clarifies the poverty of the prostrating one, and the richness of the one he is prostrating to. And consequently, it clarifies that the prostrating one is making the one he is prostrating to a God (God means "ilah" in Arabic, meaning one who is needed and sought for help and fulfilling shortcomings and shortages) and [it shows] his admission to his Lordship.

... this prostration shows in full clarity that Allah (swt) wants to say: Verily, by this I come to be known, and whoever wants to know My divinity, then he must know this, and whoever wants to know My Lordship then he must know this.
And in fact this is a great blessing, and I have clarified its greatness previously when I said:
Indeed knowing the Absolute Mercy is not possible for us, but we come to know it by knowing a Mercy close to the Absolute Mercy. And the closer this Mercy is to the Absolute Mercy, the greater our knowing shall be. And for that, indeed the greatest blessing upon creation is the Caliphs (successors) of Allah on His Earth; because by them Allah comes to be known and unified.

From Imam Al-Ridha (pbuh), in regards to how to visit the Prophets and Vicegerents (pbut), he (pbuh) said:
(Peace be upon the preferred ones of Allah and His close ones, Peace be upon the trustees of Allah and His beloved ones, Peace be upon the supporters of Allah and His caliphs (successors), Peace be upon the stations to Allah, Peace be upon the houses of the remembrance of Allah, Peace be upon the ones who reveal/show the command of Allah and what He forbids, Peace be upon the ones who call towards Allah, Peace be upon the ones who are steady in pleasing Allah, Peace be upon the dedicated ones in the obedience of Allah, Peace be upon the ones who guide to Allah, Peace be upon those whom if someone is taking as his masters then he is taking Allah as his master, and those whom if someone is holding enmity towards them then he is holding enmity towards Allah, and those whom if someone knows them then he knows Allah, and those whom if someone is ignorant of them then he is ignorant of Allah, and the ones whom if someone is holding tight to them then he is holding tight to Allah, and those whom if someone gave up on/abandoned them then he has given up on/abandoned Allah The Almighty.
And I take Allah as my witness that I am in peace with those you are in peace with, and I am in war with those you are in war with, and that I am a believer in your overtness and in your covertness, and I depend on you in regards to all of this. May Allah curse the enemies of the Family of Muhammad from Jinn and Man, and I declare myself innocent from them, and may Allah send His peace and blessings upon Muhammad and his Family)- Mann la yahdaruhu Al-Khateeb: volume 2, page 608. And this Ziyarah is in Al-Kafi, and Al-Tahdhib, and Kamel Al-Ziyarah

And for that Allah has called them "bliss" {And you will surely be asked that Day about the Bliss} [Surat Al-Takathur 102:8]. And the angels have known this bliss/blessing when Adam taught them what they were ignorant of, {He said inform them of their names}, meaning, make them know Allah and the Names of Allah. So Adam was the path by which the angels learned and knew the truths of the Names, for what Adam has taught them were truths, not words and meanings. And after they knew the Names from Adam, they came to know that creating Adam was a blessing that Allah has bestowed upon them. So for example, the Angel whom was created from Mercy, was knowing of the Absolute Mercy in regards to his own status himself, but when Adam (pbuh) was created, whom Mercy manifested in with a greater image a closer image to the Absolute Mercy, only then this Angel came to know the truth and reality of this Absolute Mercy, by knowing his inability to know the Absolute Mercy.

The representative of Allah is Allah in Creation, but not an Absolute Divine

All the great prophets are bound by the same message.
And they share the common goal of trying to free us from the chains of identification with the illusionary "I", and the chains of worldly desires that arise from it, in order to open our eyes for the actual reality that lies beyond.
That all that there exists is... the One God.
Because they reflect His attributes and point to Him they are doors of Mercy to Him (swt), guiding humanity out of the darkness to the enlightenment of fully believing in the One Creator.
From that certainty onward the human can reach to the realization of true monotheism - which ultimately lies in reuniting with Him (Glorified be He, The One Whom we are incapable to grasp with our minds - while our hearts can know Him).


Imam Ahmed Al-Hassan (as) revealed in the "Book of Monotheism" that humans are able to reach the rank of Godhood. Completed humans can be sent to earth to make the image of God and carry the attributes of Godhood amongst the creation in order to make the one true God known to humans. They were created by Him The One The All but resemble His attributes and are therefore worthy to be referred to as gods.

He a.s. says in the "Book of Monotheism": “The Successor of Allah in His Earth is the representative of Allah, and if he is the hand of Allah and the face of Allah then he is Allah in Creation, but he is not an Absolute Divine, rather, he is a poor created being whom is in need [for the Absolute Divine] and he is not Light with no Darkness in it, rather, he is Light and Darkness.”'

There is no God except for Allah

Imam Ahmed Al-Hassan says in the "Book of Monotheism":

... the word of Tawheed (Monotheism) ‘There is no God except for Allah’ shows clearly that the Absolute Godhood is restricted/limited to Him, the Glorious, the Almighty.

Also: it clarifies inclusively that being described by the description of the Godhood which is restricted to being poor in regards to Him, the Glorious, the Almighty, includes special ones from His creation whom are sought in needs, meaning that they are turned towards. For they fulfill/sustain the needs by the Permission of Allah and create by the Permission of Allah and intercede by the Permission of Allah, the Glorious, the Almighty,

{And [make him] a messenger to the Children of Israel, [who will say], 'Indeed I have come to you with a sign from your Lord in that I create for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah . And I cure the blind and the leper, and I give life to the dead - by permission of Allah . And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers.} {The Holy Qur’an Surat 'Āli `Imrān (Family of Imran): 49}.

The sin of the "I", without which remains none except Allah The One The Conqueror/Subduer

Know thyself.png

When Muhammed ascended to the highest heaven and stood at a place where no messenger or angel had stood before Archangel Gabriel said to him "Your Lord Is praying.”
He (pbuhahf) asked, “O Gabriel, how does He pray?” [Gabriel] said, “He (swt) says, ‘The Glorious, the Holy, I am the Lord of the angels and the Spirit. My mercy exceeds/precedes My wrath”. Then he (pbuhahf) said, “O Lord, I beg Your forgiveness, I beg Your forgiveness.”

Imam Ahmed Al-Hassan (peace be upon him) revealed that this hadith [Prophet Muhammad (pbuhahf) Miraj to Heaven] describes the moment of Prophet Muhammad (peace be upon him) reunion with God.
Muhammed asked Allah to forgive him for the sin of having an "I" which is opposed to God, or claiming to exist while only God truly exists. In this moment, he lost his personality and separate existence and dissolved within the light of the greatness of his Lord.

Imam Ahmed Al-Hassan (as) says in "The Book of Monotheism":
... even Muhammad (pbuh & his Family), the best of the Creation of Allah (swt), needed Mercy in facing Allah (swt), thus The Glorified The Exalted came to Him by His saying: (The Glorious, the Holy, I am the Lord of the angels and the Spirit. My mercy exceeds/precedes My wrath), so the Messenger of Allah (pbuh & his Family) said: ([O Allah], I beg Your forgiveness, I beg Your forgiveness).

And what is it that he (pbuh & his Family) asked forgiveness for? Is it for a shortcoming of his? Or is it that his speech (pbuh & his Family) is rambling which has no benefit? Far is he from that! And he is the noble wise prophet, the best of the sons of Adam (pbuh & his Family).
And why did Allah present Mercy and show that it preceded/exceeded His wrath?
And why did He face His noble Prophet with these words from which one could feel that [these words] were directed towards someone who is deserving of Wrath?

But Allah wanted to face Him with Mercy, in addition to this, Allah (swt) has opened for Him the Clear Opening, and He has forgiven his sin which deserved the Wrath, and that [sin] was the I, and which without it remains none except Allah The One The Conqueror/Subduer,
{Indeed, We have opened for you, [O Muhammad], a clear Opening * That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path} [Surat Al-Fath 48:1-2]

For without the defect of darkness and non-existence, there remains no humanity for the human and there remains none but Allah, Al-Wahid Al Qahhar (the One the Conqueror/Subduer) And Muhammad (pbuh & his Family), after The Opening, kept flapping between non-existence, and thus remained none except Allah Al-Wahid Al-Qahhar (Allah The One The Conqueror/Subduer), and between his returning to the I and Character, for he (pbuh & his Family) is a veil between the Creation and the Truth, and he is the Barzakh (connector, or the world between Allah and the Creation) between Allah and His Creation.

So if the companion of this great rank (Muhammad pbuh & his Family) was in need to be faced with Mercy, what do you think about others than him?
In regards to the Creation, Allah whom they turn to and seek is Al-Rahman Al-Raheem (The Merciful The Intensely Merciful), rather it must be that He is as such, or else, they would return back disappointed and losers because of their shortcomings.
So, Allah and Al-Rahman (The Merciful) in regards to us are one, rather, he is as such in reality, for the door or Al-Rahman (The Merciful) is the city of the Divine Perfections, or Allah, because that which is in it comes to be known from [Al-Rahman/the door], and the Divine Flow upon the Creation appears and manifests from it. He, the Exalted said:
{Say, "Call upon Allah or call upon Al-Rahman (The Merciful), Whichever [name] you call - to Him belong the best names."} [Surat Al-Israa’ 17:110]

True Monotheism is achieved by dissolving of the "I"

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Imam Ahmed Al-Hassan says in the "Book of Monotheism":

And this direction - which is attained from this knowing - is the right direction because it is moving/directing towards the Truth and Reality [of Allah swt]. And this is true Tawheed (Monotheism), the Tawheed of the Truth and Reality, or the Greater Greater Greater Name, or the safeguarded Name, and which pulsates from the inner depths of the human being after the dissolving of the "I", and the remaining of [none but] Allah. And this is the destined last degree in Monotheism, and it is what the Bismillah of surat Al-Tawheed indicates towards, and surat Al-Tawheed also as shall be clarified.

And true Monotheism is not achieved by obtaining words and meanings, rather, it is achieved by working and dedication to Allah (swt), until the servant becomes the face of Allah, the Glorified, in His Earth, or Allah in Creation.

For that, I said in what has been presented: (True Monotheism is the Monotheism of the Truth and Reality, or the Greater Greater Greater Name, or the Safeguarded Name, which pulsates from the inner depths of the human being after the dissolving of the "I" and the remaining of [none but] Allah).

Muhammed, Ali, and Fatima are the ultimate doors to Allah (swt)

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The Holy Prophet has said of `Ali:
"O `Ali, you are my brother in this world as well as in the Hereafter.
I am the city of knowledge and 'Ali is the gate.
Nobody knows 'Ali except Allah and I.
Nobody know me except Allah and `Ali.
If you want to see the knowledge of Adam, the piety of Noah, the devotion of Abraham, the awe of Moses, and the service and abstinence of Christ, look at the bright face of `Ali."


And Imām Jafar Al Ṣādiq (pbuh) said:
"Indeed, Allah created us and formed us, and gave us the most perfect form.
He made us His Eye over His Servants, and His Speaking Tongue, through which He speaks to His Servants.
We are His Open Hand, extended with Mercy and Kindness to His Servants.
We are His Face, through which He is reached, and the Gate which indicates upon Him.
We are His reservoir in the Heavens and Earth.
Through us, the trees grow and the fruits are ripened.
Through us the rivers flow, and through us the succor of the skies comes down.
We plant the grasses of the earth.
Through our worship, Allah is worshiped.
If it was not for us, Allah would not be worshiped.
"
- Al-Kulayni, Usūl Al-Kāfi, 1:144


Imam Ahmed Al-Hassan (as) says in the "Book of Monotheism":
"The first Manifestation of the Absolute Divine in Creation and the clearer image of Allah and the True Successor of Allah and the first created being and the first Mind and the first Word is Muhammad (pbuh & his Family)."

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And in another place he (as) says:
Allah is the name of the Divine Essence, or the Divine Perfections, and Al-Rahman Al-Raheem is the door to the Essence. And from this door [come out other] doors, and they are the same in number of the number of His (swt) names, rather, He made Al-Rahman the door from which the names of Allah (swt) come out/flow, because He deals with Mercy, or otherwise, the punishments would come forth upon the creation who remembers himself (his ego) and is negligent of his Lord.

Monotheism in the first rank is: knowing that all of these names are encompassed/gathered in the Divine Essence, meaning that, Allah is Rahman Raheem (Merciful Intensely Merciful) and that Mercy is His Essence, and He is Able, and Ability is His Essence. And knowing that all these names come out/flow from the door of Mercy, which its Inner is Al-Raheem (The Intensely Merciful), and its Apparent is Al-Rahman (The Merciful).
And knowing that all of these names are not separate from the Essence, rather, they are the Essence itself.
And knowing that all of these names and descriptions/attributes are from the aspect of the Creation's need for it, for their existence is from the aspect of the poverty of the Creation and not from any aspect that is related to Him (swt). Rather, He (swt) has manifested to the Creation by the Essence in order that He may be known - He (swt) was a treasure so He created the Creation in order that He may be known- and knowing Him, the Glorified, [occurs] by knowing the Essence, or Allah, and the complete knowing of Him [occurs] by knowing that [you] can never know Him [in the degree of Truth and Reality], and He is too High and too Exalted above all what they associate with Him, meaning; [the complete knowing of Him [occurs]] by knowing that you are unable to know Him in regards to the rank of Truth and Reality.
And knowing the Essence, or Allah, is obtained from the door, or Al-Rahman Al-Raheem (The Merciful The Intensely Merciful). And in order to obtain this Knowing all of the worlds were opened by these three names: Allah, Al-Rahman, Al-Raheem, for we find the Book of Allah (swt) in its both versions; the [book] which is read (the Qur'an), and the [book] of the Kingdoms/Universe (the Creation), were both began by Bismillah Al-Rahman Al-Raheem (in the Name of Allah the Merciful The Intensely Merciful), for the Qur'an was opened (begins with) by Bismillah Al-Rahman Al-Raheem (in the Name of Allah the Merciful The Intensely Merciful), and the creation - the Universe - began with the creation of Muhammad and Ali and Fatima.


And in another place he (as) reveals that Muhammed, Ali, and Fatima are connected to the Greatest, Greatest, Greatest name, and the highest expressions of His (swt) Mercy:'
The three names (Allah, Al-Rahman and Al-Raheem) in the Divinity, or the Divine Self, are the pillars of the Greatest, Greatest, Greatest name ... And these three names in the creation are Muhammad, Ali and Fatima; or the city of knowledge, Muhammad, its exterior and interior door, Ali and Fatima.

And these three names (Allah, Al-Rahman, Al-Raheem) are the pillars of the Greatest, Greatest name: {Say,“ Call unto Allah, or call unto Al-Rahman, unto whichever you call [it is the same] His are the best names.” }

And these three names (Muhammad, Ali and Fatima) are the Greatest name. Muhammad is from Allah, so he is the book of Allah; rather, he is Allah amongst the creation. And Ali and Fatima are from the mercy of Allah, so they are Al-Rahman and Al-Raheem.


And do not imagine that the description of Muhammad (pbuhahf) and the Family of Muhammad with the description of Godhood means the same as the Godhood of Allah (swt), this is not the case, rather this matter [meaning being described as Gods], does not take them out of being creations who are poor to Allah and have boundaries which they are tied with. But Allah’s (swt) Godhood is an Absolute Godhood. And even if the poverty of Muhammad and the Family of Muhammad (pbut) is not apparent to us, they are poor to Allah (swt) and they need him. They (pbut) are almost rich but they are poor and they are Miskeens (poor people) in regards to Allah (swt) “Its oil almost self lights even if it is not touched by fire, light upon light.” - Surah 24:35

Excessiveness in regards to the boundaries of Monotheism

Imam Ahmed Al-Hassan says in the "Book of Monotheism":

In Monotheism there must be Justice. And Justice means placing something into its right place, in order that there may be no Ifrat (excessiveness)[meaning excessiveness in regards to the boundaries of Monotheism]. This means excessiveness in putting constrains and boundaries to Monotheism, so much so that one denies the real status of the Proofs of Allah and their reality and truth],
or Tafreet (negligence) [meaning negligence of the boundaries of Tawheed, so much so that one passes over these boundaries to the point that he makes the proofs of Allah (pbut) Absolute Gods). And both cases (Ifrat and Tafreet) are false.

Excessiveness (Ifrat): Excessiveness in regards to the boundaries of Monotheism leads the person into hindrance and going out from Monotheism. Because denying knowing Him, is exactly the same as denying Him (swt), and He (swt) is not known except by His face which He faced His creation with, and [the face] is the Proofs (pbut) and the Prophets and Vicegerents. And this Ifrat (or excessiveness) is in fact Kufr (disbelief) and Shirk (polytheism), and even if the one believing in this does not declare so, it is Kufr. Because Kufr is hiding and covering and veiling the truth and reality, and these Mufritoun (the ones whom are excessive in regards to the boundaries of Monotheism), cover the reality and truth of the Prophets and Vicegerents, and they veil it and deny it, for they disbelieve in it. And since this truth and reality [of the prophets and vicegerents] is the face of Allah by which He comes to be known thus in their reality and truth they are disbelievers whom disbelieve in Allah, and they range in their degrees of Kufr, each according their own rank.
And when the person goes out from their Wilayah (their authority and admission to their divine appointment (pbut), he goes out from the Wilaya/authority of Allah (swt), so he becomes a Kafir/disbeliever in Allah (swt), for he has disbelieved in the path which leads to Him and His (swt) knowing , and so claiming that he is a believer shall not benefit him while he has gone against the path which is leading to Him (swt) and has taken the paths which lead to the Shaytan.

As for Tafreet (negligence of the boundaries of Tawheed, that you go too far off these boundaries that you make the proofs of Allah to be Absolute Gods) it leads the human to Shirk, because he gives the prophets and the vicegerents (pbut) - and they are the face of Allah - the degree of Absolute Godhood, and independence from Allah (swt) and being too rich for Him (meaning being in no need of Him) (swt) And it is also Kufr, because it leads man to hide and conceal and veil the truth and reality of Allah (swt); because he has made Him equal to others than Him from His creation, and there is nothing similar to Him (swt). And all whom are other than Him are His (swt) creation, {The Creator of the heavens and the earth; He made mates for you from among yourselves, and mates of the cattle, multiplying you thereby; nothing is like the likeness of Him; and He is the Hearing, the Seeing} [Surat Al-Shura 42:11]

What is excessiveness in belief?

Aba Sadiq was asked the following question in a Paltalk Q&A session in the 02.05.2016; (link to answer on the mic):

QUESTION:
"What is ghulu (excessiveness) [in belief]?

ANSWER:
Aba Sadiq a.s.: "Ghulu (excessiveness) is obvious, it is to make a creation into the Supreme Creator Allah swt, to make him the essence of Allah, to say that Imam Ahmed Al-Hassan a.s. or Imam Ali a.s is the absolute Allah, this is Ghulu."

Do not make the Imam a veil between you and the Great Lord

"Do not apologize for being away from me, for I am a human being like you.
But you should apologize for being away from Allah The Exalted.
Do not make me a veil between you and the Great Lord, because you will take a dangerous road."

- A saying by the Holy Mawla The Truth Ahmed alHassan a.s the leader of the blessed Black Banners of the East

Do not put your feet except above the traces of the footsteps of the Hujjah

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"Allah is closer than the jugular vain.
When you walk, do not put your feet except above the traces of the footsteps of the Hujjah of Allah, so you will be from the survivors and the winners.
Do what Allah the One, the Only, commands, through his Caliph."
- A saying of the holy Mawla, the truth Ahmed Al-Hassan a.s, the leader of the blessed Black Banners of the East


And Aba Sadiq (a.s) said:
"Always choose what the Imam wants over what you want, then you will have deleted your existence and will in front of Allah (swt). So always choose what the Imam (a.s) wants always, over what you want, and if the Imam (a.s) is happy, you are, if they are sad, you are, if they go forward. you go forward. Where ever they go, be the dust under their feet and by this you will never fall and you will always be firm on the truth.

Also The best way to obtain Yaqeen (certitude) is that you believe that there is no power nor might except through Allah swt by your heart and not by your tongue as a saying.
The key to all things is that there is no power nor might except through Allah, freeing our minds and an exercise to free our minds is to rid yourself of all old ideas which control your minds and veil it. Imam Ahmed Al Hasan (a.s) has said:
Free your minds my children. Free it of all chains.” - fb post from September 13th 2017

Our hearts will one day remember how we testified

Imam Ahmed Al-Hassan says in the "Book of Monotheism":

From him, from Muhammad Bin Isa, from Abu Hashim Al Ja’fary who said, ‘Al-Ash’as Bin Haatim informed me that he asked Al-Reza (asws) about something from the Oneness (Tawheed), so he (asws) said:
‘Have you not read the Quran?’ I said, ‘Yes’. He (asws) said: ‘[6:103] Vision cannot comprehend Him, and He Comprehends (all) vision’. So I recited it. So he (asws) said: ‘And what is the vision?’ I said, ‘Vision of the eyes’. He (asws) said: ‘No. But rather, it means the imaginations. The imaginations do not comprehend His (azwj) Nature, and He (azwj) Comprehends all thoughts’. [Al Mahaasin, Volume 1, Part 5, Hadith 217]

From him, from Ahmad Bin Muhammad Bin Abu Nasr, from a man from the people of Algiers, (It has been narrated) from Abu Abdullah (asws) having said:
‘A man from the Jews came up to Amir-ul-Momineen (asws), so he said, ‘O Ali (asws)! Have you (asws) seen your (asws) Lord (azwj)?’ So he (asws) said: ‘I (asws) have not worshipped a God I (asws) cannot not see’. Then he (asws) said: ‘The eyes do not see Him (azwj) regarding the witnessing of the vision, but the Imaan (belief) in the unseen is within the grasp of the hearts’.[Al Mahaasin, Volume 1, Part 5, Hadith 218]

From him, from one of our companions, from Salih Bin Uqba, from Qays Bin Sam’an, from Abu Zabeeha, A slave of Rasool-Allah (saww), narrates that ‘Amir-ul-Momineen (asws) was asked, ‘With what do you (asws) recognize your (asws) Lord (azwj)?’ So he (asws) said: ‘With that I (asws) recognize myself (asws)’.
It was said, ‘And how do you (asws) recognize yourself (asws)?’ So he (asws) said: ‘Neither does an image resemble Him (azwj), nor can He (azwj) be felt by the senses, nor can He (azwj) be analogized by the analogies.

From him, from Al Hassan Bin Ali Bin Fazaal, from Ibn Bakeyr, from Zarara who said,‘I asked Abu Abdullah (asws) about the Words of Allah (azwj) [7:172] And when your Lord brought forth from the Children of Adam, from their backs, their descendants, and made them testify against their own souls: Am I not your Lord? They said: Yes!’
He (asws) said: ‘Affirmed the recognition in their hearts, so they have forgotten this situation. They will be remembering it one day what it was. And had it not been for that, no one would know who Created him, nor who is Sustaining him’. [Al Mahaasin, Volume 1, Part 5, Hadith 227]

Talk​ ​to​ ​Allah​ ​the​ ​Almighty​ ​in​ ​your​ ​heart

"Allah​ ​does​ ​not​ ​need​ ​works​ ​that​ ​are​ ​written​ ​or​ ​memorized.
Talk​ ​to​ ​Allah​ ​the​ ​Almighty​ ​in​ ​your​ ​heart
And​ ​tell​ ​Him​ ​with​ ​spontaneous​ ​speech,​ ​and​ ​do​ ​not​ ​look​ ​for​ ​written things."
- Imam​ ​Ahmed​ Al-Hassan​, translated by Norhan Aal Al-Mahdi December​ ​14,​ ​2016

Are we ready?

In the following video we find an example which helps us to be honest with ourselves regarding the status-quo of our belief in God...
The "Black Banners Episode 10", start at minute 03:06:

This episode makes the necessity of letting go fear, doubt, disbelief, and belief in this false reality and other illusions chrystal clear.
The believer shall replace this by believing in and trusting Allah (swt) a 100 percent,
and working by "no power or might except with Allah" (la hawla walla quwwata ila iLah).
He shall purify his inner from worldly attachments,
and annihilate the ego ("I") to replace it with "Huwwa" (the will of) Allah (swt)
who is known through the Vicegerent of God of that time.
This way he can become a reflection of the Vicegerent of God and a lamp for the Divine Light.

A beautiful Dua

There is a beautiful Dua which Imam Ahmed Al-Hassan (as) gave to us in Jully 2015 for increasing memory, which in a wonderful way summarizes many of the points mentioned on this page.

"'Ahmed Al-Hassan / Shawwal 1436 (July 2015):
This blessed Dua' is to be read while your right hand is on your heart, and you read it 12 times.

In the Name of Allah the Abundantly Merciful, the Intensely Merciful.
Oh Allah, O Great, O Generous, O You whom incapability was inacapable to know Him.
O You whom no one knows You except Muhammed and Ali and no one knows them except You.
O All Embracing, O Boundless. O You who is not bound by an place or space.
I ask You by my incapability to know You.
And I ask You by the truth of who was incapable to know You,
and he did not give up knowing You until he knew You
to cure and recover (name),
and to push away from him the wickedness of the impurities, and the impurity of the devils
and to purify his self, and to wipe over his head, and to return his mind.
Verily, You are the All-Generous, the Intensely Merciful.
In Your hands is everything,
and there is nothing in my hand except for supplication O Generous, O Generous.
And O my Lord send Your prayers upon Muhammed and the Family of Muhammed, the Imams and the Mahdis."

A beautiful Quote

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