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