Abdullah Hashem Aba Al-Sadiq, Jan. 1, 2025 By AimanAbir18plus – Own work, CC BY 4.0, Wikipedia
In the Ahmadi Religion of Peace and Light, Door Number Fourteen presents a stark and troubling view of life and reality, epitomized by the statement:
“People are asleep; if they die, they awaken.”
This phrase encapsulates a dualistic and mystical understanding of existence common in Gnostic and esoteric systems, implying that true life or awareness only begins after physical death. Such a concept subverts the biblical teaching on life, death, and resurrection and veers into spiritual speculation rather than divine revelation.the fullness of God in bodily form, who gives us joy, purpose, and everlasting hope (Colossians 2:9–10).
The Goal of the Wise: A Path of Worldly Despair
Within this context, Abdullah Hashem Aba Al-Sadiq recounts a poignant dialogue with Imam Ahmed Al-Hassan, titled The Goal of the Wise, wherein the Imam confesses a lifelong absence of happiness:
“My son, I have a question for you. A question which I consider extremely important. What makes you happy in this fleeting world? Does anything in it make you happy? My question to you is about this life and the world and I am not talking about religion.”
The response given was:
“No, by God, only when I hear from you or when I see the believers happy and well, other than that, nothing makes me happy, not money nor a building nor the world.”
To this, the Imam (From Him is Peace) replies:
“May God grant you success, my son. You know my son, I have never been happy in my entire life, since my nails were soft (meaning since I was a baby).”
And he continued:
“Never, and I have never been happy about anything nor have I been joyful over anything in it ever, no by God never, because I know it is only an illusion…”
Abdullah Hashem Aba Al-Sadiq recounts that upon hearing this, he was overwhelmed with grief and compassion, never before having met anyone who claimed to have never experienced happiness even for a single day.
Biblical Evaluation and Theological Refutation
This narrative reflects a worldview steeped in ascetic despair and denial of the goodness of creation, echoing ancient Gnostic disdain for the material world. However, Scripture affirms the goodness of God’s creation and the possibility of joy and happiness in this life, undergirded by a right relationship with God.
- God’s creation is “very good”:
“And God saw everything that he had made, and behold, it was very good.” (Genesis 1:31, ESV)
- God desires His people to rejoice:
“Rejoice in the Lord always; again I will say, rejoice.” (Philippians 4:4, ESV)
- True joy is a fruit of the Spirit experienced even amid trials:
“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness.” (Galatians 5:22, ESV)
The idea that life is an illusion and that happiness is impossible betrays a profound theological error. While this teaching attempts to foster detachment from worldly desires, it ultimately cultivates despair and denies the redemptive purpose God has for human existence here and now.
The Danger of Spiritual Despair
The Imam’s claim of never having known happiness from birth onward, and framing all joy as illusion, dangerously encourages a view that rejects the goodness of life and the blessings God provides. This can lead followers into emotional and spiritual bondage rather than liberation in Christ.
Scripture warns against such despair:
“Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation and my God.” (Psalm 42:11, ESV)
The World Is Like a Dream: “You Are Now in a Dream”
A Virtual Reality of Illusion and Testing
In the teachings attributed to Imam Ahmed Al-Hassan (From Him is Peace), a vivid metaphor is used to describe this life as an illusory dream or virtual reality, from which awakening occurs only at death. This worldview echoes a form of spiritual dualism and existential skepticism, framing the material world as fundamentally unreal.
The dialogue unfolds as follows:
The Imam (From Him is Peace) said,
“…How old are you now, my son? May God protect you.”
I said, “I am now thirty-two years old.”
The Imam (From Him is Peace) said, “What have you done all these thirty-two years? Can you bring back a single second? You cannot bring back a single moment of joy or a single moment of sadness. How many moments have you spent traveling and how much time have you spent eating and drinking and how much time have you spent being married and having children and being sad and becoming happy and going out and laughing and crying and working, all gone with time, where are the fruits of it all? The fruits are only in good deeds, that is the only thing which shall save you, and nothing else will work.”
When questioned about the nature of the world as an illusion, the Imam affirmed:
“Good job my son, may God bless you.”
“So it is like the Prince of the Believers (From Him is Peace) said: ‘People are asleep and if they die they awaken?’ ”
The Imam (From Him is Peace) said, “Yes, by God, my son, it is a dream, you are now in a dream.”
The conversation further explores the concept of lucidity within this dream-like existence:
I said, “Sometimes I am more awake in my dreams and I am able to control the dream (lucid dreaming), am I supposed to pay attention now or awaken now in this dream (this waking dream called life)?”
So the Imam (From Him is Peace) said, “This is a matter which you cannot reach until you have certitude that you are in a dream, and if you awaken from this dream and become totally aware and have certitude that it is a dream, you would die here (in this world).”
This statement reveals a belief that full realization of the world’s illusory nature would result in a spiritual death or physical death, implying that true awakening transcends mortal existence.
Further metaphors liken reality to a programmed simulation:
“Matters here in this world appear as if it is a video game, when you say that the world or reality is an illusion, is it programmed like a computer with numbers and codes, etc.?”
The Imam (From Him is Peace) responded and said, “Everything is programmed in this universe but it includes choices, programmed with thousands of choices and possibilities, you can choose the choice that you want but in the end everything is programmed.”
This aligns with the Qur’anic verse:
“Know ye (all), that the life of this world is but play and amusement…” (Qur’an 6:32)
The Imam agreed:
“Just about, exactly, good job, you ended it with the best of endings.”
When asked about death and awakening, the Imam described it as akin to removing a virtual reality headset:
“At the time of death is the matter akin to taking off a virtual reality headset and the deceased person suddenly realizing that it was all just a game or a dream and they find themselves suddenly standing in a different body other than the one they were in within this world?”
The Imam (From Him is Peace) said, “Great job, great job! Blessed you are, son.”
The idea culminates in a vision of an “architect” of reality and a test embedded within illusion:
“So then this is just like in the movie ‘The Matrix’, and there is an architect to reality.”
The Imam (From Him is Peace) said, “It is an illusion but the people within it are in a test.”
Regarding the “real world,” the Imam stated:
“No matter how much I describe it to you, you shall not be able to grasp it, but one day I shall show it to you, this is a promise.”
Theological Analysis and Biblical Response
This teaching that life is a dream or virtual reality, programmed yet containing choice, introduces several theological errors from a biblical Christian perspective:
- Denial of the Reality and Goodness of Creation
The claim that life is a mere illusion undermines the biblical doctrine of creation as fundamentally real and good (Genesis 1:31). While the fallen world is marred by sin, it is not an illusion but a corrupted reality awaiting redemption (Romans 8:19-22). - Death as Awakening Misrepresents Resurrection
The notion that death is an awakening from illusion misrepresents biblical resurrection theology. Scripture teaches that believers are resurrected bodily to eternal life (1 Corinthians 15:42-44), not merely “awakening” from a dreamlike state. - God as the Sovereign Creator, Not Merely an Architect of a Simulation
The metaphor of an “architect” or programmer resembles deistic or pantheistic conceptions rather than the personal, covenantal God revealed in Scripture, who actively sustains creation and interacts with His creatures (Colossians 1:16-17). - Human Life as a Test With Eternal Consequences
While the Bible affirms life as a test (Hebrews 9:27), it does so in the context of a real, not illusory, existence, where human choices have genuine impact and meaning.
Scriptural Contrasts
Hope in Resurrection:
“We will be changed, in a moment, in the twinkling of an eye, at the last trumpet.” (1 Corinthians 15:52)
Resurrection brings transformed, glorified bodies, affirming physical reality rather than negating it.
Reality of Life and Death:
“For what is your life? It is even a vapor that appears for a little time and then vanishes away.” (James 4:14)
Life is temporary, but it is real and meaningful, not a mere illusion.
Awakening as Spiritual Regeneration:
“Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (John 3:3)
Awakening is spiritual rebirth by the Holy Spirit, not simply a post-mortem realization.
The depiction of this world as a dream or virtual reality is a profound theological error that risks spiritual escapism and denial of God’s creative and redemptive work in history. Christian doctrine calls believers to engage with the real world as God’s creation, steward it responsibly, and anticipate the resurrection and eternal life promised through Jesus Christ.
“Expect Goodness and You Shall Find It”
In contemporary religious and mystical discourses, assertions about the illusory nature of the physical world and the subjective construction of reality have become prevalent. Among these, the teachings attributed to Imam Ahmed Al-Hassan present a worldview where this world is considered a “dream” or “illusion,” and human beings are sometimes not truly human but rather avatars or illusions within a larger cosmic simulation. This paper critically examines these claims in the light of biblical doctrine, assessing their theological validity and implications.
The World as a “Dream” and the Ontological Status of Reality
Imam Ahmed Al-Hassan teaches that our world is “the lowest of all realms” and “an illusion in the eyes of the rest of the worlds,” yet real within this realm. He equates the human experience to a dream or a video game, where some people are avatars controlled by external intelligences, and others are mere non-player characters akin to trees or sand.
This metaphysical view resembles ancient Gnostic dualism and Platonic idealism, which denigrate the physical world as fundamentally unreal or evil. However, the biblical worldview is decisively contrary:
“In the beginning, God created the heavens and the earth.” (Genesis 1:1, ESV)
“And God saw everything that he had made, and behold, it was very good.” (Genesis 1:31, ESV)
The biblical narrative affirms that the created world is real, good, and purposeful. While it is affected by sin and corruption (Romans 8:20–22), it is not an illusion or a lesser realm, but the true arena of God’s sovereign activity.
The Question of Human Identity: Are Some “People” Illusions?
The Imam claims some “people” encountered daily are not truly human but are illusions or entities from other creations (jinn, angels, demons, extraterrestrials) disguised as humans. He suggests some humans may even be “avatars” controlled by otherworldly beings, blurring the lines between human and non-human identities.
Biblically, human beings are uniquely created in the image of God (Imago Dei):
“So God created man in his own image, in the image of God he created him; male and female he created them.” (Genesis 1:27, ESV)
No biblical text supports the concept that some humans are illusions or avatars controlled by other intelligences. Scripture teaches a clear ontological distinction between humans, angels, and demons (Hebrews 1:14; Ephesians 6:12). The identity and dignity of every human person are sacred and unique.
The Role of Thought and Perception in Constructing Reality
The Imam teaches that “everything can be created” through thought, divine inspiration, or expectation, affirming the principle, “Expect goodness and you shall find it.” This implies a reality partially shaped or influenced by human mental activity.
While Scripture affirms the power of faith and expectation (Mark 11:24), it firmly grounds reality’s existence and order in the sovereign will of God:
“For by him all things were created, in heaven and on earth, visible and invisible…” (Colossians 1:16, ESV)
“He is before all things, and in him all things hold together.” (Colossians 1:17, ESV)
Human thoughts and expectations do not create reality but operate within the divine order God has established. Reality is objective and sustained by God’s power, not subjectively constructed by human minds.
Subjectivity of Perception and the Variability of Experience
The Imam emphasizes the subjective nature of perception: colors, objects, and faces differ in meaning and appearance from person to person, and even the sane and insane perceive reality differently.
The Bible acknowledges the fallen nature of human perception:
“The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9, ESV)
“The god of this world has blinded the minds of the unbelievers…” (2 Corinthians 4:4, ESV)
Nevertheless, Scripture calls for believers to pursue the truth, which is objective and grounded in God’s Word:
“Sanctify them in the truth; your word is truth.” (John 17:17, ESV)
Subjective differences in perception arise from sin and spiritual blindness, not because reality itself is an illusion or a dream.
Theological Refutation and Implications
The worldview presented by Imam Ahmed Al-Hassan:
- Denies the goodness and reality of the created world, contradicting Genesis 1:31.
- Denies the unique human identity as created in God’s image, conflicting with foundational biblical anthropology.
- Elevates human thought as a creative force over reality, undermining God’s sovereign lordship over creation.
- Relativizes perception to the point of ontological subjectivism, contradicting biblical calls to know objective truth.
Such teachings ultimately echo Gnostic heresies, which the New Testament repeatedly warns against (Colossians 2:8; 1 Timothy 6:20).
While the teachings of Imam Ahmed Al-Hassan on illusion, avatars, and the dream-like nature of this world may appeal to modern spiritual sensibilities and metaphysical curiosity, they are incompatible with biblical Christianity. The Christian faith affirms a real, good, and sovereignly sustained creation, with uniquely human beings made in God’s image, called to seek truth through God’s Word rather than subjective perception or mystical speculation.
“Beloved, do not believe every spirit, but test the spirits to see whether they are from God…” (1 John 4:1, ESV)
The sober biblical approach requires discernment and rejection of any doctrine that undermines God’s sovereignty and the reality of His creation.
“I Am the World. Whoever Runs After Me Shall Fall”
The Parable of the Beautiful Woman and the Illusory World
The Imam (From Him is Peace) related a parable wherein a beautiful woman represents the world. Multiple figures—father, son, sheriff, mayor, king—vie for her hand, but all fall into a pit as they chase her. The woman declares, “I am the world, and whoever runs after me shall fall into the grave while they do not expect it and while they are filled with sin.”
This parable functions as a vivid metaphor for the fleeting and deceptive nature of worldly pursuits, warning against the folly of earthly attachment. The Imam’s conclusion is clear:
“So leave this world, my sons, for, by God, you shall not feel yourselves, and will suddenly one day find that your life is over and you are old and full of sins and misdeeds… Yes by God, it is a fleeting, illusory world that has no value to it.”
Biblical Analysis of the Illusionist Worldview
The Reality and Goodness of Creation
The biblical worldview fundamentally opposes the notion that the world is an illusion without value. Scripture begins with a clear affirmation:
“In the beginning, God created the heavens and the earth” (Genesis 1:1, ESV).
Creation is repeatedly declared “good” by God (Genesis 1:31), and the material world is His purposeful handiwork. To deem it an illusion contradicts the clear testimony of Scripture and diminishes God’s creative glory.
The World Is Temporary But Not Illusory
The Bible teaches the transient nature of this present age, yet never denies its reality:
“For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption” (Romans 8:20–21).
Here, the “bondage to corruption” affirms that creation is presently fallen and subject to decay, but it is real and awaits redemption, not disappearance into mere illusion.
The Danger of Loving the World
The biblical warning against loving the world aligns with the Imam’s caution, but from a different foundation:
“Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15).
However, this love is not forbidden because the world is an illusion, but because of sin’s corrupting influence and the idolatry of worldly attachment. The created order remains God’s good creation.
The Personification of the World as a Woman
The parable’s personification of the world as a beautiful woman is a literary device reminiscent of biblical imagery, yet the Bible consistently reveals the true nature of worldly allure:
“For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world” (1 John 2:16).
Worldly allure captivates, but believers are called to discern and resist it, not to dismiss reality itself.
Critique of the Illusionist and Fatalistic Perspective
The Fallacy of Worldly Illusion
The Imam’s analogy of life as a video game—where grief over a virtual family’s death is futile—is a form of philosophical fatalism that negates human responsibility and the meaningfulness of life. Such views mirror ancient Gnostic and Platonic dualisms that regard the material world as evil or unreal, teaching escape rather than redemption.
Biblical Reality Affirmed Through the Incarnation
Christian theology’s hallmark is the incarnation of God in Jesus Christ, affirming the full reality and dignity of the created world:
“And the Word became flesh and dwelt among us” (John 1:14).
If the world were merely illusion, the incarnation would be absurd. Christ’s life, death, and resurrection demonstrate the ultimate affirmation and redemption of creation, not its dismissal.
Pastoral Implications: Hope Beyond Worldly Disillusionment
While the world is transient and marred by sin, the Christian hope is rooted in the promise of new creation:
“Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17).
Believers are called to live soberly, not chasing illusions, but actively stewarding creation and anticipating the fullness of God’s kingdom.
The teaching that “I am the world, and whoever runs after me shall fall” captures a profound warning against earthly idolatry but ultimately errs in its ontological assessment of creation. The biblical narrative affirms the reality and goodness of the material world, the seriousness of sin, and the hope of restoration through Christ. Rejecting this world as illusory undermines biblical faith, Christian hope, and the call to faithful discipleship in a broken yet real world.
“Within You Is the Universe”: A Biblical Response to Cosmic Mysticism
Introduction
A striking contemporary spiritual claim, attributed to Imam Ahmed Al-Hassan (From Him is Peace), suggests that the entire universe is enfolded within a microscopic cell inside a mosquito. This mystical worldview posits an infinite regress of worlds within worlds, rendering all human history and conflict as ultimately insignificant on a cosmic scale. This article critically evaluates this claim, comparing it to biblical teaching on creation, humanity’s place in the cosmos, and the nature of reality.
The Claim: The Universe Within a Cell
The Imam asserts:
“Do you consider yourself to be a small entity while within you is enfolded the greater universe?”
Upon further questioning, he explains that this “world within a world” extends to infinity and that all existence resides inside a single cell on the back of a mosquito, referencing Qur’anic imagery:
“God does not shy from drawing comparisons even with something as small as a mosquito or what is above it…” (Qur’an 2:26).
This cosmic vision suggests a recursive, fractal cosmos where scale is irrelevant and reality is nested within reality.
Biblical Perspective on the Cosmos and Creation
God’s Sovereignty Over Creation
Contrary to this mystical concept, Scripture presents a cosmos created by God with deliberate order and purpose:
“By the word of the LORD the heavens were made, and by the breath of his mouth all their host” (Psalm 33:6).
Creation is not random or fractal but purposeful, reflecting God’s sovereign design.
The Distinctiveness of Humanity
While the Imam’s worldview minimizes human significance by situating all in a minuscule cell, the Bible upholds human dignity:
“So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27).
Humans are uniquely made as image-bearers of God, with a central role in creation’s story, not as microscopic tenants in a cosmic insect.
The Reality and Materiality of the World
The biblical narrative affirms the tangible reality of the universe, not a recursive illusion:
“For by him all things were created, in heaven and on earth, visible and invisible” (Colossians 1:16).
The created order is real, not nested metaphors inside infinitesimal cells.
Critique of the Infinite Regress and Cosmic Minification
Philosophical and Theological Problems
The idea of infinite worlds within worlds leads to incoherence. If reality is endlessly nested, objective truth and human agency dissolve into relativism and nihilism. Biblical revelation, in contrast, affirms:
“He is before all things, and in him all things hold together” (Colossians 1:17).
God is the eternal, unchanging ground of all being, not a fleeting occupant of a cosmic cell.
The Problem of Cosmic Insignificance
Reducing the entire universe—and by implication, human history, morality, and divine judgment—to a mere microscopic cell trivializes God’s redemptive plan and the significance of Christ’s work:
“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16).
If we are but insignificant cells, what meaning does salvation have?
Pastoral and Apologetic Implications
The Call to Humble Significance
The biblical worldview humbles human pride without dismissing human significance. Though small before the vast cosmos, humans are loved and created for relationship with God:
“What is man that you are mindful of him, and the son of man that you care for him?” (Psalm 8:4).
Rejecting Cosmic Fatalism
Believers are called to resist despair or fatalism born from mystical claims of cosmic insignificance. Instead, Christians trust in a God who upholds and redeems all things:
“The LORD reigns; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake!” (Psalm 99:1).
The Imam Ahmed Al-Hassan’s vision of “the universe within a cell on the back of a mosquito” reflects a mystical, pantheistic worldview that undermines the biblical teaching on creation, human dignity, and divine sovereignty. The Bible declares a cosmos created by God, real and purposeful, with humanity uniquely valued and called to faithful stewardship. To regard ourselves as microscopic inhabitants within an infinite regress of cells is to deny the truth revealed in Scripture and to fall into philosophical confusion and theological despair. Believers are instead called to embrace the reality and significance of God’s created order and their place within His eternal plan.
“Raise the Word of God and Have Victory”: A Biblical Rejoinder to Mystical Infinite Worlds
In a dialogue with Imam Ahmed Al-Hassan (From Him is Peace), a claim is made regarding the existence of infinite, nested worlds, each containing giant copies of ourselves and perpetuating states of divine justice and societal order. The Imam cautions against dwelling too deeply on these speculative worlds and instead exhorts to “raise the word of God and have victory.” This article examines the theological implications of such claims and contrasts them with biblical teaching about reality, divine sovereignty, and the centrality of God’s Word.
The Claim of Infinite Worlds and Multiple “Copies” of Humanity
The Imam responds to the question about cosmic nesting:
“Yes, there are [giant copies of us in that world].”
The question then arises:
“Who are the real ones, us or them? What are they doing there? Is there a Rise and a Divine Just State and all these things which we are doing here?”
The Imam’s response:
“My son, do not dive too deep into these worlds, it will make you tired, leave these worlds and raise the word of God and have victory.”
Biblical Theology on Reality and the Word of God
The Uniqueness and Reality of Our World
The mystical idea of infinite replicas and layers of worlds echoes pantheistic or gnostic cosmologies but contradicts the biblical affirmation of a singular, real creation.
“The heavens declare the glory of God, and the sky above proclaims his handiwork” (Psalm 19:1).
There is one cosmos, created by God, not an infinite recursion of worlds.
The Centrality of the Word of God
The Imam’s final exhortation to “raise the word of God and have victory” aligns, perhaps unintentionally, with biblical emphasis on the power and primacy of God’s Word:
“For the word of God is living and active, sharper than any two-edged sword” (Hebrews 4:12).
The biblical imperative is not to speculate endlessly on cosmic mysteries but to proclaim the gospel and trust God’s sovereign plan.
Critique of the Infinite Worlds and the Question of “Reality”
Ontological Confusion
The claim that “giant copies of us” exist in other worlds raises grave ontological issues: Which is the “real” self? This multiplicity undermines personal identity and moral accountability.
The Bible teaches:
“But now, O LORD, you are our Father; we are the clay, and you are our potter; we are all the work of your hand” (Isaiah 64:8).
Each person is uniquely created by God with personal responsibility.
The Danger of Escapist Mysticism
The Imam’s advice not to “dive too deep” suggests the futility of such speculation. Yet, this highlights the mystical worldview’s detachment from biblical reality, inviting believers to an escapist fantasy rather than faithful engagement.
The Biblical Call to Proclaim and Trust
Victory Through God’s Word
Biblical victory is found not in speculative cosmology but in the faithful proclamation of God’s Word and reliance on His sovereign power:
“The LORD will give strength to his people; the LORD will bless his people with peace” (Psalm 29:11).
The true “Rise” and “Divine Just State” are realized in the Kingdom of God inaugurated by Christ.
The Eschatological Fulfillment
The Bible promises a future fulfillment of justice and righteousness—not through infinite cosmic layers but through the eschaton:
“They shall judge the world with righteousness, and the peoples with equity” (Psalm 98:9).
Conclusion
The mystical teaching of infinite worlds populated by giant copies of ourselves is incompatible with biblical revelation, which affirms the uniqueness and reality of creation, the personal identity of each human being, and the supreme authority of God’s Word. While the Imam’s exhortation to “raise the word of God and have victory” resonates with biblical principles, it cannot redeem the underlying speculative framework that detaches believers from the historic Christian faith. Believers are called to ground their hope and victory in the Word of God and the redemptive work of Christ, not in esoteric cosmic imaginings.