What is Deen?

Do they not ponder about their own selves? Allah has created the heavens and the earth, and everything in between for a specific purpose and a predetermined period. But most people just fail to accept the meeting/consequences with their LordLaw (of Nature). (Q30:8)

Arrogance on Earth, and scheming of evil... but the scheme of evil encompasses only those who scheme it! Are they awaiting one who follows a way other than the sunnah that the previous people followed? You will never encounter an alternative for sunnatullah. You will never find an alteration in the sunnatullah! (Q35:43)

Millah Ibrahim

Is it other than the deen/way of Allah (Sunnatullah) that you desire, when everything in the (natural law of) heavens and earth, willingly or unwillingly, submits (أَسْلَمَ) to Him (Sunnatullah, Law of Nature) and to Him you will be returned (for its law of cause and effect)? (Q3:83)

When his Lord said to him: Submit! He said: I submitted to the Lord of the worlds (LordLaw of Nature, Sunnatullah). (Q2:131)

Scope of Jihad

Iman means: But as for those who have clear evidence from their LordLaw (of Nature, Sunnatullah) followed up by a witness (of Natural Person) from Him (Revelation), and before it the Ordain of Musa (and Pharaoh) came as a model (for Natural Society) and a mercy (of Tawba, Natural Law) — such people have iman in it (the Quran). Any faction which rejects it is promised the Fire. Be in no doubt about it. It is the Truth from your Lord. But many people have no iman. (Q11:17)

Allah will test you with a river. Anyone who drinks from it is not with me. But anyone who does not taste it is with me — except for him who merely scoops up a little in his hand. (Q2:249)

Iblees said, ´My Lord, because You misled me (from this Kingship), I will make things on the earth seem good to them and I will mislead them all, every one of them, except Your slaves among them who are sincere.´ (Q15:39-40)

Iblees said, ´By Your might, I will mislead all of them except for Your chosen slaves among them.´ He said, ´By the truth — and I speak the truth — I will fill up Hell with you and every one of them who follows you.´ Say: ´I do not ask you for any wage for it, nor am I a man of false pretensions. It is simply a reminder to all the worlds. You will come to know what it is talking about after a while.´ (Q38:82-88)


Ibrahim Father of Atheism

Then when he saw the sun come up he said, ´This is my Lord! This is greater!´ Then when it set he said, ´My people, I am free of what you associate with Allah/Sunnatullah/Law of Nature/Energy! I have turned my face to Him Who manifested the heavens and earth into being/consciousness, a pure natural believer for I am not one of the mushrikun.´ (Q6:78-79)

The i'tiqad of Ibrahim

A fool would abandon Millah Ibrahim. (Q2:130)

It is not for a believing man or believing woman, if God and His messenger issue any command (on "Millah Ibrahim" as your "Deen"), that they have any choice in their decision. And anyone who disobeys God and His messenger, he has gone FAR ASTRAY. (Q33:36)

The "subject": Millah Ibrahim
The "predicate": Islam ("surrender" to what?)

(حَنِيفًا مُّسْلِمًا)

The "subject": Hanif (pure naturalist)
The "predicate": Muslim ("surrender" to what?)

Say (Muhammad): ´My Lord has guided me to a straight path, a well-founded deen, Millah Ibrahim, a Hanif for he was not one of the idolaters (forced justice).´ (Q6:161)
Today I have perfected your deen for you and completed My blessing upon you and I am pleased with surrender (to Millah Ibrahim) as a deen for you. (Q5:3)
Who could have a better deen than someone who submits himself completely to 'Nature's God' (Sunnatullah), and is a natural-doer, and follows Millah Ibrahim, a Hanif? Allah took Ibrahim as an intimate friend! (Q4:125)

The Rasul is the Rasul of Allah, and thus, his Sunnah is the Sunnah of Allah, i.e. Sunnatullah (Law of Nature). He does not have a Sunnah of his own, independent from the Sunnah of Allah (Law of Nature)


Spiritual Naturalism

Allah is Energy. (Q24:35)

Spiritual naturalism is chiefly concerned with finding ways to access traditional spiritual feelings without the inclusion of supernatural elements incompatible with science and a broad naturalism.

Animism (from Latin anima, "breath, spirit, life") is the belief that objects, places and creatures all possess a distinct spiritual essence. Potentially, animism perceives all things—animals, plants, rocks, rivers, weather systems, human handiwork and perhaps even words—as animated and alive.
Do you not observe? Everyone in the heavens and on the earth chants the praises of Allah. The birds fly in the sky with wings spread. Each being has learnt its own prescribed form of ´salat´ and ´tasbeeh´! Allah is well aware of what they do. (Q24:41 Q27:18-19) There is not an animal moving in the earth nor a bird flying on its wings, but they are a nation like you; We have left out nothing in this ordain - then towards their Lord they will be raised. (Q6:38)

They will ask you about the Ruh. Say: ´The Ruh is my Lord´s concern. You have only been given a little knowledge (ie. the transformation of Energy). (Q17:85)

Officially, energy is defined as a concept: “the capacity to...”. Energy is simply a property of something else. It does not represent or refer to a physical medium. Energy was created by the mathematicians who could not explain invisible phenomena such as light and the workings of the atom. There is no such THING as ‘energy’. In Mathematical ‘physics’ – energy is nothing more than a QUANTITY. For the purposes of Physics, however, energy is just another word for ‘spirit’. It has no meaning other than that. The word ‘spirit’ was invented in traditional religions to refer to Consciousness. When a man dies, people have the physical image of him and remember his behavior and his actions. He lives in their memories. Accordingly, will we ever know what Energy is? No. "The Ruh is my Lord´s concern. You have only been given a little knowledge" (Q17:85)

Law of Thermodynamics

Allah is the Light. (Q24:35) Say: He, Light, is One. Light is He on whom all depend. Light begets not (cannot be created), nor is Light begotten (cannot be destroyed). And none (matter) is like the Light (One Energy, Law of Conservation of Energy). (Chapter 112)


He creates man (matter) from a clot (higgs boson). (Q96:2)

[You are] Light (+ve) upon Light (-ve). (Q24:35) 

(transformation of energy)

I have formed him (carrier) and breathed My Ruh (Energy) into him. (Q15:29) Then formed him (carrier) and breathed His Ruh (Energy) into him and gave you hearing (consciousness), sight (consciousness) and hearts (consciousness). (Q32:9)

Who controls hearing and sight? (Q10:31)

None is like Him (Q112:4) [But] when Musa approached the Fire (Light), a voice called out: "I (Fire/Light) am Allah!" (Q20:11-12)
Musa said, ´[Allah is] the LordLaw of the East and the West and everything between them; if you would only use your reason!´ (Q26:28) Both East and West belong to Allah, so wherever you turn, the Face of Allah is there. (Q2:115)

That is Allah: ie. Your LordLaw, ie. sustainer of all things. There is no (natural) deity except Him. So how are you deluded? (Q4O:62) That is Allah: ie. your LordLaw, ie. there is no LordLaw except Him; ie. the sustainer of everything. So serve Him, He is responsible for everything. (Q6:102) Allah: no god except Him, ie. the ever-living, ie. the sustainer of all that exists. (Q3:2) Is it fallacious god, instead of Nature's God that you desire? (Q37:86)

Sufi Metaphysics

Waḥdat al-Wujūd (Unity of Existence)

The philosophy of Wahdat al-Wujud was first ever prevailed by Husayn ibn Ali (grandson of Prophet Muhammad) in his book Mir'āt ul-ʿārifīn which he wrote in response to the question of his son Zayn al-Abidin about the explanation of Surah Al-Fatiha. In this book, he interpreted the ideology of Wahdat al-wujud for the first time in the most comprehensive way. After that, the mystical thinker and theologian Abu Saeed Mubarak Makhzoomi discussed this concept in his book called Tohfa Mursala. An Andalusian Sufi saint Ibn Sabin is also known to employ this term in his writings. But the Sufi saint who is most characterized in discussing the ideology of Sufi metaphysics in deepest details is Ibn Arabi.
He employs the term wujud to refer to God as the Necessary Being. He also attributes the term to everything other than God, but he insists that wujud does not belong to the things found in the cosmos in any real sense. Rather, the things borrow wujud from God, much as the earth borrows light from the sun. The issue is how wujūd can rightfully be attributed to the things, also called "entities" (aʿyān). From the perspective of tanzih, Ibn Arabi declares that wujūd belongs to God alone, and, in his famous phrase, the things "have never smelt a whiff of wujud." From the point of view of tashbih, he affirms that all things are wujūd's self-disclosure (tajalli) or self-manifestation (ẓohur). In sum, all things are "He/not He" (howa/lāhowa), which is to say that they are both God and not God, both wujud and not wujud. In his book Fasus – al-Hikam, Ibn-e-Arabi states that "wujūd is the unknowable and inaccessible ground of everything that exists. God alone is true wujūd, while all things dwell in nonexistence, so also wujūd alone is nondelimited (muṭlaq), while everything else is constrained, confined, and constricted. Wujūd is the absolute, infinite, nondelimited reality of God, while all others remain relative, finite, and delimited".
Ibn Arabi’s doctrine of wahdat ul wujud focuses on the esoteric (batin) reality of creatures instead of exoteric (zahir) dimension of reality. Therefore he interprets that wujud is one and unique reality from which all reality derives. The external world of sensible objects is but a fleeting shadow of the Real (al-Haq), God. God alone is the all embracing and eternal reality. Whatever exists is the shadow (tajalli) of the Real and is not independent of God. This is summed up in Ibn Arabi’s own words: "Glory to Him who created all things, being Himself their very essence (ainuha)".

Nothing exists except atoms and empty space, everything else is opinion. ~ Democritus

Allah is the Light of Everything. (Q24:35)

To call wujud or Real Being "one" is to speak of the unity of the Essence. In other terms, it is to say that Being—Light in itself—is nondelimited (mutlaq), that is, infinite and absolute, undefined and indefinable, indistinct and indistinguishable. In contrast, everything other than Being—every existent thing (mawjûd)—is distinct, defined, and limited (muqayyad). The Real is incomparable and transcendent, but it discloses itself (tajallî) in all things, so it is also similar and immanent. It possesses such utter nondelimitation that it is not delimited by nondelimitation. "God possesses Nondelimited Being, but no delimitation prevents Him from delimitation. On the contrary, He possesses all delimitations, so He is nondelimited delimitation"

On the highest level (the Light, One Energy, Law of Conservation of Energy), wujūd is the absolute and nondelimited reality of God, the "Necessary Being" (wājib al-wujūd) that cannot not exist. In this sense, wujūd designates the Essence of God or of the Real (dhāt al-ḥaqq), the only reality that is real in every respect. On lower levels (Light +ve upon Light -ve, Transformation of Energy, Consciousness), wujūd is the underlying substance of "everything other than God" (māsiwāAllāh)—which is how Ibn Arabi and others define the "cosmos" or "universe" (al-ʿālam). Hence, in a secondary meaning, the term wujūd is used as shorthand to refer to the whole cosmos, to everything that exists. It can also be employed to refer to the existence of each and every thing that is found in the universe.

God's 'names' or 'attributes', on the other hand, are the relationships which can be discerned between the Essence and the cosmos. They are known to God because he knows every object of knowledge, but they are not existent entities or ontological qualities, for this would imply plurality in the godhead. Ibn 'Arabî used the term "effusion" (fayd) to denote the act of creation. His writings contain expressions which show different stages of creation, a distinction merely logical and not actual. The following gives details about his vision of creation in three stages: the Most Holy Effusion (al-fayd al-aqdas), the Holy Effusion (al-fayd al-muqaddas) and the Perpetual Effusion (al-fayd al-mustamirr).Waḥdat al-wujūd spread through the teachings of the Sufis like Qunyawi, Jandi, Tilimsani, Qayshari, Jami etc.

The noted scholar Muhibullah Allahabadi strongly supported the doctrine. Sachal Sarmast and Bulleh Shah two Sufi poets from India, were also ardent followers of Waḥdat al-wujūd. It is also associated with the Hamah Ust (Persian meaning "He is the only one") philosophy in South Asia.

What is Muhammad's Allah?


From God To Allah

From a God who thinks like a man, to a man who thinks like Allah!

For centuries after centuries, mankind has found solace in the idea of idolizing and deifying an all-powerful being with whom refuge can be sought against the many calamities and events that leave mankind helpless and impotent.

This process of deification and seeking salvation and success from an outside source, has led mankind to turn towards numerous concepts of god/s with the hope of having their dreams and desires met. As such, various objects that were thought to be powerful enough to have the capacity to meet their demands were deemed as gods, and hence began the period of idolatry.

At first, the gods were identified from among certain stones, plants and animals on earth. However, once their mortal nature was recognized, and as Prophets and Rasuls came time and time again pointing to the absurdity of deifying these earthly objects, man gave up on earthly gods and turned his gaze towards the heavens. This time, deifying certain heavenly objects or stars with specific influences as gods.

Whenever man encountered an object or event that he could not solve or comprehend, it became a mysterious power for him, to which he eventually associated a concept of godhood. This concept of an earthly or heavenly god falls into direct contradiction with scientific knowledge and is nothing but postulation. The Quran rejects this assumption that goes against verified knowledge with its ‘kalima-i tawhid’ (The Word of Unity), ‘there is no god’.

Man imprisoned himself in a cocoon when he idolized fire and heavenly bodies, all in supposition of a ‘god’. In time and with conditionings from the environment, he began to lead a life completely devoid of contemplation. Enslavement was the price of this ignorance; he became a slave to his gods and this dependence became his reassurance.

Of course, this only led to the hardening of his cocoon, burrowing him further into darkness!

When Muhammad (saw) announced to be Allah’s Rasul in Mecca, there were 360 different gods inside the Kaaba alone. That is, 360 idols! Mankind was finding solace in deifying 360 idols that represented 360 different gods, each with a different role.

They were not able to discern that such earthly or heavenly gods could not exist, simply because they had no idea of the vastness of the universe they were in!

They thought that god sat on a star up in space and watched over our world, sometimes interfering in our affairs, and sometimes quietly observing to examine us, all eventually to place those of his liking in heaven and cast the rest into hell.

Mankind has done a lot of nonsense in the name of pleasing earthly or heavenly gods. In fact, in Hadhrat Omar’s words, they would make an idol to resemble their god with a cookie, then they would worship and deify this cookie-idol and then, with much appetite, they would sit and eat it! Even worse, they would bury their 8-year old daughters alive just to ingratiate themselves with their illusory gods!

God denotes the existence of a deity beyond the individual. A deity that bestows the wishes of individuals in exchange of being praised, glorified, and exalted!

A God that gives commands with which you must comply in order to earn his favor, so that he places you in his paradise and blesses you with plenty in the world. For if you oppose him by following your own free mind and free will, he will become your enemy and punish you by subjecting you to various sufferings!

While mankind was caught up in the deification of false and primitive gods, Muhammad (saw) received a revelation that announced him as Allah’s Rasul, after which he strived strenuously to stop people from deifying gods. He told them:


لا إله إلا الله

No God (matter), only Light (Energy)

This reality has been termed as the ‘kalima-i tawhid’ (the Word of Unity).

So what exactly does the Word of Unity mean?

IF Allah is Energy / Nature's God




What is Law?

You can easily recognize them by the way that they argue. (Q37:40)

Do jihad for Allah (Sunnatullah) with the jihad due to Him. He has selected you and not placed any constraint upon you in the deen — the Millah of your fatherhood Ibrahim. He named you 'those who have surrendered themselves to Nature's God' before and also in this (Quran), so that the Messenger could be a witness against you and you could be witnesses against all mankind. So establish (natural duty of) salat and contribute toward betterment and hold fast to Allah (Sunnatullah, Law of Nature). He is your Protector — the Best Protector, the Best Helper. (Q22:78)

We have sent you as a Witness (Q33:45)

For every nation is a Messenger/Witness. (Q10:47)

There was not a nation that a Warner/Witness did not come to it. (35:24)

Messengers/Witnesses of who We have told to you (in this Quran), and Messengers/Witnesses We have not told to (in this Quran). (4:164) We do not make any distinction betweem them (Messengers not mention in the Quran). (3:84) They want to make a distinction (on the Messengers not mention in the Quran) ... such people are the True Kuffar. (Q4:150-151)

We have not sent any Messenger/Witness except in the language of his people. (Q14:4)

I/Rasul was a Witness against them as long I/Rasul remained among them. (Q5:117)

On that Day We will raise up among every community Witnesses against them from amongst themselves. (Q16:89) We will drag out a Witness from each nation and will say, "Produce your evidence!" (Q28:75)

True Kuffar

Allah (is) the LordLaw of the Universe. (al-Fatihah 1:2)

We DO NOT MAKE ANY DISTINCTION (divide & conquer) between them. (Q3:84)

(1) The i'tiqad for the study of Natural Law and Ecological Justice.
(2) The i'tiqad for Allah is Nature's God.
(3) The i'tiqad for Hanif is Pure Naturalist.
(4) The i'tiqad for People of Ibrahim is the Ecological Nation.
(5) The i'tiqad for Millah Ibrahim is the Ecological Jurisprudence.
(6) The i'tiqad for Qiyamah (wustha) is the sixth mass extinctions (climate change).

We do not make any distinction between the Ecological Citizens.

No bigotry in Nature and Naturalism; else HYPOCRISY.


Those who reject Allah and His Messengers [HOW?] and THEY WANT TO MAKE A DISTINCTION between (Sunnah) Allah and (Sunnah) His Messengers [AND HIS PEOPLE! Q5:55 and Q3:68], saying, ´We have iman in some and reject the others,´ wanting to take a pathway in between (divide & conquer), such people are the TRUE KUFFAR. (Q4:150-151)

Your friend is only Allah and His Messenger and those who have iman: those who establish (natural duty of) salat and contribute toward betterment, and bow (unite). (Q5:55) The people with the strongest rank to Ibrahim (ie. People of Ibrahim) are those who followed him and this Prophet and those who have iman. Allah is the Protector of the muminun. (Q3:68)

Children Education Planning

Ibrahim directed his sons to this (Children Education Planning), as did Ya´qub: ´My sons! Nature's God (Sunnatullah) has chosen this deen (of Natural Law) for you, so do not die unless you have surrendered (to Nature). (Q2:132)

Say (Muhammad): ´My Lord has guided me to a straight path, ie.a well-founded deen, ie. the Millah Ibrahim, ie. a man of pure natural belief (naturalist) for he was not one of the idolaters (moral relativists).´ (Q6:161)

Gardens of Eden which they will enter, and all of their parents, wives and children who were righteous (in educating their children for becoming a natural person). Angels will enter in to welcome them from every gate: ´Peace be upon you because of your steadfastness! (Q13:23)

God is Nature's God, Only!

Allah (is) the LordLaw of the Universe. (al-Fatihah 1:2)


He has sent down this Book which contains some verses that are categorical (Muhkamat) and basic to the Book, and others allegorical (Mutasyaabihat). But those who are twisted of mind look for verses metaphorical, seeking deviation and giving to them interpretations of their own; but none proves their meaning except Nature's God (Law of Nature); and those well-grounded in knowledge say: "We believe in them (must be interpreted with Natural Signs) as all of them are from Nature's God (Law of Nature)." But only those who have wisdom understand. (Q3;7)

We (Nature, Law of Nature) are responsible for its interpretation. (Q75:19)

What does it mean to believe in the Quran?

But as for those (1) who have clear evidence from their LordLaw (of Nature, Sunnatullah); (2) followed up by a witness (of Natural Person) from Him (Revelation); and (3) before it the ordain of Musa came as a model (of Natural Society) and a mercy (for Tawba, Natural Law): such people have iman in it (the Quran). Any faction which rejects it is promised the Fire. Be in no doubt about it. It is the Truth from your Lord. But most people have no iman. (Q11:17)

To believe the argument from:
  1. Law of Nature
  2. Natural Person
  3. Natural Society
Have iman in Allah and His Messenger and in the Light. (Q64:8)

Premise 1:

Quran (ق ر أ)

 ق ر ا  = to recite/read, compilation, collection, reading, recitation, explanation, study, investigation.

Read (ق ر أ) in the validity of your Lord who creates. (Q96:1)

(1) Proper noun

(2:185:6) l-qur'ānu the Quran شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ
(4:82:3) l-qur'āna (on) the Quran أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ
(5:101:17) l-qur'ānu the Quran وَإِنْ تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللَّهُ عَنْهَا
(6:19:14) l-qur'ānu [the] Quran وَأُوحِيَ إِلَيَّ هَٰذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ
(7:204:3) l-qur'ānu the Quran وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ
(9:111:23) wal-qur'āni and the Quran وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ
(10:15:12) biqur'ānin a Quran قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَٰذَا أَوْ بَدِّلْهُ
(10:37:4) l-qur'ānu the Quran وَمَا كَانَ هَٰذَا الْقُرْآنُ أَنْ يُفْتَرَىٰ مِنْ دُونِ اللَّهِ
(10:61:9) qur'ānin (the) Quran وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِنْ قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ
(12:2:3) qur'ānan (as) a Quran in Arabic إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
(12:3:10) l-qur'āna the Quran نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ
(13:31:3) qur'ānan any Quran وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الْأَرْضُ
(15:1:5) waqur'ānin and Quran الر تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُبِينٍ
(15:87:6) wal-qur'āna and the Quran وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ
(15:91:3) l-qur'āna the Quran الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ
(16:98:3) l-qur'āna the Quran فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
(17:9:3) l-qur'āna the Quran إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ
(17:41:5) l-qur'āni the Quran وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِيَذَّكَّرُوا وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا
(17:45:3) l-qur'āna the Quran وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا
(17:46:14) l-qur'āni the Quran وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلَىٰ أَدْبَارِهِمْ نُفُورًا
(17:60:19) l-qur'āni the Quran وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ
(17:78:8) waqur'āna and Quran أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ
(17:78:11) qur'āna the Quran إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
(17:82:3) l-qur'āni the Quran وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ
(17:88:11) l-qur'āni Quran قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ
(17:89:6) l-qur'āni Quran وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ
(17:106:1) waqur'ānan And the Quran وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ
(18:54:5) l-qur'āni the Quran وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِلنَّاسِ مِنْ كُلِّ مَثَلٍ
(20:2:4) l-qur'āna the Quran مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ
(20:113:3) qur'ānan (the) Quran وَكَذَٰلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ
(20:114:7) bil-qur'āni with the Quran وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَىٰ إِلَيْكَ وَحْيُهُ
(25:30:8) l-qur'āna the Quran وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا
(25:32:7) l-qur'ānu the Quran وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً
(27:1:4) l-qur'āni (of) the Quran طس تِلْكَ آيَاتُ الْقُرْآنِ وَكِتَابٍ مُبِينٍ
(27:6:3) l-qur'āna the Quran وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِنْ لَدُنْ حَكِيمٍ عَلِيمٍ
(27:76:3) l-qur'āna [the] Quran إِنَّ هَٰذَا الْقُرْآنَ يَقُصُّ عَلَىٰ بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ
(27:92:3) l-qur'āna the Quran وَأَنْ أَتْلُوَ الْقُرْآنَ
(28:85:5) l-qur'āna the Quran إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ
(30:58:6) l-qur'āni [the] Quran وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ
(34:31:7) l-qur'āni Quran وَقَالَ الَّذِينَ كَفَرُوا لَنْ نُؤْمِنَ بِهَٰذَا الْقُرْآنِ وَلَا بِالَّذِي بَيْنَ يَدَيْهِ
(36:2:1) wal-qur'āni By the Quran وَالْقُرْآنِ الْحَكِيمِ
(36:69:11) waqur'ānun and a Quran وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُبِينٌ
(38:1:2) wal-qur'āni By the Quran ص وَالْقُرْآنِ ذِي الذِّكْرِ
(39:27:6) l-qur'āni Quran وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَعَلَّهُمْ يَتَذَكَّرُونَ
(39:28:1) qur'ānan A Quran قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ
(41:3:4) qur'ānan a Quran كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ
(41:26:7) l-qur'āni Quran وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ
(41:44:3) qur'ānan a Quran وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ
(42:7:4) qur'ānan a Quran وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِتُنْذِرَ أُمَّ الْقُرَىٰ
(43:3:3) qur'ānan a Quran إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
(43:31:5) l-qur'ānu the Quran وَقَالُوا لَوْلَا نُزِّلَ هَٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ
(46:29:8) l-qur'āna (to) the Quran وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ
(47:24:3) l-qur'āna (over) the Quran أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا
(50:1:2) wal-qur'āni By the Quran ق وَالْقُرْآنِ الْمَجِيدِ
(50:45:10) bil-qur'āni with the Quran فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ
(54:17:3) l-qur'āna the Quran وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ
(54:22:3) l-qur'āna the Quran وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ
(54:32:3) l-qur'āna the Quran وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ
(54:40:3) l-qur'āna the Quran وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ
(55:2:2) l-qur'āna the Quran عَلَّمَ الْقُرْآنَ
(56:77:2) laqur'ānun (is) surely, a Quran إِنَّهُ لَقُرْآنٌ كَرِيمٌ
(59:21:4) l-qur'āna Quran لَوْ أَنْزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا
(72:1:12) qur'ānan a Quran فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا
(73:4:5) l-qur'āna the Quran أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا
(73:20:30) l-qur'āni the Quran فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ
(76:23:5) l-qur'āna the Quran إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنْزِيلًا
(84:21:4) l-qur'ānu the Quran وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ
(85:21:3) qur'ānun (is) a Quran بَلْ هُوَ قُرْآنٌ مَجِيدٌ

Premise 2:

It is indeed a Glorious Quran, preserved on a Tablet. (Q85:21-22)

Premise 3:

In fact, it (the Quran) is a clear revelation in the chests of those who have been given knowledge. And it is only the wicked who doubt Our revelations. (Q29:49)

Premise 4:

We are responsible for its (Revelation) interpretation. (Q75:19)

Premise 5:

Why don’t they research the Quran? Don’t they realize that if it was from someone other than Allah (ie. not the Quran), they would find many discrepancies in it. (Q4:82)


Shall We treat those who have surrendered (to Nature) as if they were Criminals? (Q68:35)

Lysander Spooner (1882), Natural Law; or the Science of Justice: A Treatise on Natural Law, Natural Justice, Natural Rights, Natural Liberty, and Natural Society; showing that all Legislation whatsoever is an Absurdity, a Usurpation, and a Crime.

The point of no return (tawba)

The Qiyamah al-Wustha (Sixth Mass Extinctions)

When the punishment (in Q17:58) is fulfilled against them, We shall bring forth beastly brutes (of methane) from the earth who will torment them. (Q27:82)

The proof for "tipping point" or "the point of no return (tawba)"

Mother Earth

Where Am I Going?

Why Am I Here?

Who Am I?


The One (Nature's God) who taught by the PEN. (Q96:4)
By the PEN and all they write (as Human Law) (Q68:1)
Which of you is mad? (Q68:6)

Shall We treat those who have surrendered (to Nature, Natural Law) as Criminals (Human Law)? What's wrong with your logic? How do you judge? Or do you have a Book which you study, so that you may have anything in it you choose? Or do you have oaths which bind Us, extending to the Day of Rising, that you will have whatever you decide? Ask them which of them stands as guarantor for that! Or do they have (Natural) Divine partners? Then let them produce their partners if they are telling the truth! On the Day when legs are bared and they are called on to prostrate, they will not be able to do so. (Q68:35-42)

Natural Law

We have sent you as a Witness (33:45)

 For every nation is a Messenger/Witness. (10:47)

 There was not a nation that a Warner/Witness did not come to it. (35:24)

Messengers/Witnesses of who We have told to you (in this Quran), and Messengers/Witnesses We have not told to (in this Quran). (4:164) We do not make any distinction between them (Messengers not mention in the Quran). (3:84) They want to make a distinction (on the Messengers not mention in the Quran) ... such people are the True Kuffar. (4:150-151)

We have not sent any Messenger/Witness except in the language of his people. (14:4)

I/Rasul was a Witness against them as long I/Rasul remained among them. (5:117)

On that Day We will raise up among every community Witnesses against them from amongst themselves. (16:89)

We will drag out a Witness from each nation and will say, "Produce your evidence!" (28:75)


We sent Musa with Our Signs: ´Bring your people from the darkness to the light. and remind them of the Days of Allah.´ There are certainly Signs in that for everyone who is steadfast, thankful. (Q14:5)

How you got the idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was you comparing with when you called something as unjust?

Citizen of Ibrahim

What is Hanif?
What is Deen?

What is the Quranic Theme?
What is our status?

Millah Ibrahim

Definition of Hanif

"Naturalist who surrendered" (حَنِيفًا مُّسْلِمًا) to the Law of Nature

The Deen Pure Nature Allah (Sunnatullah Alone Deen)


al-Masjid al-Haraam

Those who have iman and do not mix up their iman (Natural) with any wrongdoing (Unnatural), they are the ones who are safe; it is they who are guided.´ This is the argument We gave to Ibrahim against his people. (Q6:82-83)

al-Masjid al-Haraam

The main message of the Quran

On that Day, We shall ask Hell, Are you now full? Hell will answer, Are there any more? (Q50:30)

Those who have iman and do natural actions, how few they are! (Q38:24)

Khalif (King)