THE BOOK

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AN ESPECIAL MESSAGE FOR
THE MUSLIM READER

A CONTENTIOUS BOOK TITLE: FOR A VERY CONTENTIOUS AND EXPLOSIVELY-DIVISIVE, MODERN-DAY REALITY.

If you are a Muslim and have this Work open in your hands at this page, then you will have read -– and hopefully understood -– the depth of spiritual profundity with which this writer has framed his DEDICATION to:

THE LORD OF ALL THE WORLDS!

For in clear concert with the many pages thus far from that Especial Dedication; present in both the Koran and the Bible is the unequivocal necessity to really understand that there is no Other to Whom we must first give. Therefore, what is written in this Work is so written under the umbrella of that “Absolute Truism” as that very First Reality!

And thence from the aegis of “The All-Truth” of the “Spirit of Truth" --- Whose actual Origin we revealed in the DEDICATION at the very outset of this “Mission” --- as its commensurate accompaniment! From that Pristine Source streams forth all that is Perfect in Creation, and inherent in that Divine Perfection are the Divine Laws of Creation -– CREATION-LAW!

So before we begin our journey proper into this very different Work, you should know that the very nature of its subject matter will require an unassailable benchmark by which our analyses, commentary and even revelations, can be measured. In reiteration, now here on earth in detail and available to all who choose to seek them out, that exact and “irrefutable benchmark” is CREATION-LAW --- THE DIVINE LAWS OF CREATION –– from the absolute Source of all Life.

The Koran, too, strongly features specific Law for Muslims. The Laws of Creation that we are mandated to offer will necessarily feature strongly throughout our revelatory pilgrimage to the detail of the All-Truth. We therefore enjoin you to seriously engage with the knowledge of those Laws contained herein so that you might better understand the spiritually-radical concepts we must deal with. For they are far removed from what would be considered the norm in monotheistic religious beliefs and how they affect the respective current societal paradigms of education and even the culture of the people to whom those religions “belong”. That means, as we stated in ‘Author’s Note’; compared to other, perhaps roughly-similar kinds of publications, the concepts in this Work will necessarily require constant, repetitive reinforcement throughout.

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For “good” Christians, the appalling errors and distortions of the primary tenets of their religion, formulated over centuries of blood, war, deceit and oppression, powerfully reflects how and why the wider ‘Church’ evolved its current doctrine. Now, it is deemed the only correct interpretation of Bible Scripture which, of course, should not be questioned --- let alone challenged. It is an unfortunate fact that in the case of all religions, to question the doctrine is to question the knowledge and integrity of the scholars, for they are the decision- makers for their ‘final product’.

So, challenges to supposedly sacrosanct “religious doctrine” are, in truth, more seen as challenges to the “leaders” of a particular religion. And, of course; rather than engaging in serious dialogue over the “sanctity” of points of doctrine that are clearly open to very different and certainly more logical explanations to the particular “religious determination”, egos’ --- personal and collective --- powerfully rise up in indignation to begin with, to finally culminate in direct attacks on the “person” of the “challenger”. The historical record testifies to it time and again. Opportunities to “open up” the strait jacket of “religiosity” are then tragically lost, and “the Church” sinks ever further into “untruth”.

Such clear recognitions on our part result in a much deeper understanding of how and why seemingly innocuous beliefs deriving from Biblical Scripture can be so far removed from any logic and/or reason that they defy rational thought --- yet will still remain the primary platform for the religion.

It would seem, that for many religions, the more impossible a thing is, the easier it is to believe. That is because no deep examining is required, no real effort to try to “separate the wheat from the chaff”, just blind faith.

Islamic scholar, M.A. Haleem Eliyasee, offers a novel ‘explanation’ of how he views ‘blind faith’.

From his ‘INTRODUCTION to 1971-73 [Koran] Editions’.

It is interesting to note the ‘inclusivity’ that this particular Koran translator applies to ‘rules’ for receiving revelation, not just the prophet, but all the followers. Intuition is certainly given to all as a natural part of simply being human. However, true revelation is not!

As we have already explained: Very few ever receive revelation from a High Source. For that to occur, the process of receiving must accord with true Creation-Law [i.e., primarily The Law of Attraction...’ in this instance]. However, if that is not the case, then what will “come through” will be of an inferior nature, usually derived from just psychic imagination. It is the age-old psychic-competitiveness-mantra, i.e., “My intuition/revelation is greater than yours.”

In terms of this Work, I did not set out to write it at all. Though acutely aware of the growing rift between Muslims and virtually the rest of the entire world, it was obviously not a personal problem in any way. That changed in 2016 when I received the “Directive” to write once more; this time with The Title –– and its inherent Spiritual Power --- being the anvil upon which all Verse and Scripture would be placed and tested. To do that, one must be cognisant of the three primary aspects that pertain to Islam. One is the religion itself; the other is the face book of the religion, the Koran; and the third is the Prophet, Muhammad.

That obviously meant much reading and researching in the first instance, to try to gain at the very least a modicum of understanding of Islam and the Koran. So, for this Work and its purpose, we require a degree of insight sufficient to really look at what the primary Verses say and purportedly mean --- according to translators of the Koran.

With regard to the Prophet, Muhammad, it is sufficient to say at this time that this writer is very well aware of his status as an especial Prophet of God. [Much more will be written about him further on.]

For Muslims: Like most readers of any book, and because of the singular nature of your “faith” and the Koran in every aspect of your life, your first reaction as a Muslim was probably to rush to the Table of Contents to “check out” any perhaps ‘contentious’ Discourses and compare the Discourse Heading/s with what you have chosen to accept for your religious and personal life.

Of course, this Work is not just for the Muslim world only, for its purpose is to bring enlightenment into many centuries of religious indoctrination and even cynical and calculated distortion of the original Truths once gifted to the “big three” of monotheism --- Islam, Christianity and Judaism.

Nonetheless, as the Title clearly suggests, you as a Muslim will have found prickly themes exactly pertaining to the subject matter at hand; vis-à-vis, Islam and Christianity, in the comprehensive Discourse and Sub-Section list of the Table of Contents. We sincerely hope that, at the very least, it piqued your curiosity. I would probably safely conclude, however, that most Muslims who ‘discover’, or are told about, this book, will summarily and perhaps angrily dismiss it out of hand without even bothering to just cursorily-examine the content. Such a decision is, of course, “not the correct spiritual way” of determining anything, for that would clearly be an ‘emotional reaction’ to just an ‘assumption’, and most assumptions are usually wrong anyway.

Do we or do we not understand that The Almighty --- in bringing into being the stupendous Marvel of His Creation --- did not do so ‘emotionally’, or ‘religiously’? No, not with human emotional whims, but with Crystal-clear purpose, reason and logic under humanly-incomprehensible Perfection eternally-inherent in Creative Divine Power!

[In any case, we should really understand that ‘emotions’ were gifted to us as a positive and beneficial trait so that we might “deepen the experience” -– whether pain or joy -– of whatever may enter our lives at any given moment. It is not possible to think, ‘see’ or reason correctly if “emotionalism”, in its raw state, is the primary driver involved. For “emotionalism” is the negative end- excrescence of a nonetheless very necessary aspect of the human entity, the key purpose of which is, unfortunately, not at all understood in its true ‘spiritual’ significance.]

Notwithstanding what we believe will be sufficient in-depth analysis, commentary and even brutal logic for our stated purpose, we categorically affirm that in the first instance respect for all religions, faiths and doctrines is paramount. However, we will be blunt in our assessment of clearly foolish and illogical religiosity. Consequently, despite the claim of Islam that it, alone, is the final religion for all humanity and that there are no other writings worth examining, we would still expect that open-minded Muslim readers will offer the same kind of respect for what we contribute.

That is how you, the professed follower of Islam, the Koran and Muhammad, should approach this Work. For that is the “correct spiritual way”. In concert, therefore; for this whole Foundational Section, and in order to offer greater understanding of what we must state in the following pages, it is vital to ask a crucial question of all Muslims.

Firstly: We note from one religious scholar that the Arabic term for ‘Islam’ is, literally, “surrender”. (Others say it means submission or surrender). Secondly: Since Muhammad’s primary role was to unite the pagan Arab tribes and discipline them through the knowledge of the Teaching he introduced so that a single Arab nation could arise, the ‘Book of Faith’ for the purpose had necessarily to be written in Arabic.

Therefore, the literal Arabic term for ‘Islam’ being “surrender” means there is no debate, for it is the original language-meaning. Of course, we in the West must assume that the deeper meaning means “surrender to God”. For Muslims, it would read, and be, “surrender” to Allah.

Regardless of religion or belief, it should be incumbent upon every human being on earth to surrender to The Almighty in any case. However, surrender is not meant to be slavish in its intention or practice, but to do so as a free spirit who joyfully and gratefully surrenders to His Will, and thus to His Perfect Laws of Justice, Love and Purity -- the three Eternal Attributes of He and His Will. So, the word meaning does not change; the attitude, however, certainly should.

Surrender: v. 1. To relinquish possession or control of to another because of demand or compulsion. 2. To give up in favour of another. 3. To give up or give back (that which has been granted); surrender a contractual right. 4. To give up or abandon; surrender all hope. 5. To give over or resign (oneself) to something, as to capture or to an influence or an emotion.

Submission: n. 1. The action of accepting or yielding to a superior force or to the will or authority of another person.

Those are the English meanings of ‘surrender’, and ‘submission’. It may be that there are nuances in Arabic that slightly alter the above meanings, but even if that is the case, in basic terms, surrender and submission are really the same in any language –- and certainly in war.

In this case, and from the Islamic point of view: Should one surrender, or submit, or yield to the superior force or will of Allah through demand, compulsion or resignation? How should a Muslim surrender or submit? For we can surrender to our God voluntarily through faith, knowledge, belief, or we can surrender or submit to an associated human/religious influence and/or an emotion, and also out of fear! Historically, fear has always been a tool used by religious authorities to cow and control those under their influence. The terrible tortures of the Inquisition to force submission still shocks today.

The free-will attribute inherent within us is like a double-edged sword. We can choose to free ourselves from religion, or we are equally free to ‘yield’ control of our lives to a religion or dogma, but which, of course, need not necessarily be out of fear. Fear in or of religion is probably more strongly associated with a doctrine that ‘offers’ a paradisiacal ‘afterlife’, and the Koran relentlessly conveys that ‘promise’ in many verses. The strength of fear of ‘not reaching paradise’ will obviously drive followers of such a religion to commit to whatever is believed necessary to achieve that desired goal –- even to acts that shock -– if it is truly believed the ‘religion’ permits it or, worse, demands it. Such was the case with Christianity over hundreds of years.

So: Global Muslims, because your religion is one of the major and on-going topics dominating world news for all the wrong reasons, where do you stand as individuals in your faith? Do you believe genuinely, or does fear hold you to your doctrine; the terrible religious fear of ‘not getting to Paradise’?

In truth, we should learn to leave aside the “collective”, for we do not stand before the Perfect Law of The Almighty as a group. No: We stand as individuals for we alone are responsible for all that we think, say and do, exactly as taught by Islam, Christianity and Judaism –- and other religious faiths. A singular Tenet of virtually every good Teaching that has ever been we stated at the very start:

“Do for others what you would want them to do for you.”

In essence, that is almost the whole of The Law, for it stems from love and consideration for one’s fellow men --- and that really is TRUTH!

[Note: We do not bring Muhammad himself into this ‘question and answer’ discussion; this is addressed to the “today-followers” of Islam.]

Given the inordinate amount of killing in wars between Christians and Muslims over many centuries, and the appalling atrocities being perpetrated today, attempting to find some kind of common ground in this religious “battle- arena” is probably completely pointless. In a public appearance telecast on international T.V. on 28/7/16, even the Pope, regarded by over a billion human souls as “God’s representative on earth”; seriously undermined what was probably the official but unspoken version of the Vatican hierarchy’s view on Islamic-fuelled atrocities.

Appearing from behind a curtain to comment on the wave of the Islamic bombings and attacks at the time, the Pope initially announced that: “The world is at war...”, but was immediately pulled back out of sight behind the famous curtain by his ‘advisors’ to emerge a few moments later with a qualifying ‘correction:’ vis-à-vis, “The world is at war, but it is not a war of religion.” He went on to insist that, ‘... all religions want peace’. The whole incident showed the world that even he cannot, or will not, speak freely! (Emphases mine.)

So despite the fact that we will offer a very different “picture” to what has ‘gone before’, we do not believe that our contribution --- this Work on its own --- will bring about any meaningful change in the general mind-set of the masses in either Christianity or Islam. In the religion of Islam, less so. For the “masses within” are not spiritually free. Centuries of ‘conditioning’ and ‘indoctrination’ by the leadership of the two religions in question have primarily produced just millions of compliant followers. Let’s again quote the philosopher, Kierkegaard’s, sage observation:

“It is not the truth that lies with the masses, but the untruth.”

Who do we point the finger at? The masses are obviously strongly influenced by those whom they follow, such as Popes, Pastors, Priests, Ministers and Imams. In this heady brew of “global religiosity”, we must not leave out the scholarly interpreters of the respective Books of Faith, or the contribution of “doctrinal committees” who ensure that the right belief is “fixed” in the faithful.

To that end, we have listed, here, at the beginning of the Work, the Bibles and Korans we will be using for our long “journey” so that you are immediately aware of which versions of each we will quote from, and who the translators are of both the Koran and Bible. [Note that some commentary from the Koran will be presented in a smaller font, purely, however, for the purposes of clear differentiation.]

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