in-depth biblical refutation of “Door Number Nineteen: Death” from The Goal of the Wise by Abdullah Hashem.

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Written By Miguel Hayworth
-edited by Gemini AI

This analysis exposes the historical inaccuracies, the misuse of Islamic sources, and the introduction of Gnostic doctrines that contradict Biblical orthodoxy.

Paragraph 1: The Syncretic Foundation

The Quote (Page 231):

“In ancient Greek religions, which were built by Prophets sent to Greece still upon the Noahic Covenant, Hypnos (sleep) and Thanatos (death) were brothers. Once again proving that all religions stem from the same source, we present to you this narration where Prophet Mohammed (PBUH & His Family) said: ‘Sleep is the brother of death.’1 Death is painful for it means separation from loved ones. Death is a permanent sleep from which one does not wake up again in the same body. Death is also frightening, for in this world people do not have memories of where they came from and so they do not know what to expect when they go. In 2017, I had spoken with Imam Ahmed Al-Hassan (From Him is Peace) about a woman who is very special to me, Lady Layla (PBUH) who was told that she had a life-threatening disease and could possibly die.”

The Refutation:

The Denial of Scriptural Assurance: Hashem claims death is frightening because people “do not have memories of where they came from.” This introduces the Platonic/Gnostic idea of the “Pre-existence of Souls” and subsequent amnesia. In contrast, the Bible teaches that man was created on earth from the dust of the ground (Genesis 2:7) and that our assurance in death comes from the finished work of Christ, not the recovery of “lost memories” of a previous celestial life.

Historical and Biblical Fabrication: Hashem begins with the unsubstantiated claim that Greek paganism was “built by Prophets” under a “Noahic Covenant.” Historically, Greek religion is rooted in Indo-European polytheism; the personifications of Hypnos and Thanatos come from Hesiod’s Theogony, where they are described as the offspring of Nyx (Night). There is zero archaeological or scriptural evidence to suggest these were prophetic figures. This is a classic case of Syncretism the blending of conflicting beliefs to create a “universal” religion, a practice the Bible explicitly warns against (Deuteronomy 12:30).

Misuse of the Hadith (Footnote 1): Hashem cites Mizan Al-Hikmah for the narration: “Sleep is the brother of death.” While this metaphor appears in some Islamic traditions to illustrate the temporary suspension of the soul, Hashem twists it into a literal argument for Reincarnation. By stating death is a “sleep from which one does not wake up again in the same body,” he shifts the meaning from a metaphor for mortality to a doctrine of soul-migration.

Contradiction of the Resurrection: The claim that we do not wake up “in the same body” is a direct assault on the Biblical doctrine of the Physical Resurrection. The Apostle Paul teaches that “the dead will be raised imperishable, and we will be changed” (1 Corinthians 15:52), emphasizing the continuity of the person. Hashem’s doctrine suggests a disposable body, which is a Gnostic heresy.

This opening paragraph attempts to bridge the gap between pagan mythology and monotheism to establish a narrative of “hidden knowledge” (Gnosis). By discrediting the finality of death and the uniqueness of the human body, Hashem prepares the reader to accept a cycle of reincarnation that removes the Biblical necessity of the Final Judgment and the unique role of the Savior.

Paragraph 2: The Usurping of Divine Decree

The Quote (Page 233):

“The Imam (From Him is Peace) said, ‘The closest description of this world is a dream. Death is to awaken a person from this dream… it is as if you are under anesthetics that make you black out and fall asleep. When we wake up after death, do we open our eyes to find ourselves suddenly in a new incarnation as children? Or is there a type of purgatory, transitionary place that we go to in between incarnations?’”

The Refutation:

  • The Reduction of Human Consciousness: By comparing death to a medical “blackout” or “anesthetics,” Abdullah Hashem attempts to strip the soul of its immediate accountability before God. This imagery is used to soften the reality of the “Intermediate State” (Barzakh in Islam or the “Great Gulf” in Luke 16).
  • Contradicting Biblical Awareness: The Bible teaches that the soul remains conscious and aware after death. In the account of the Rich Man and Lazarus (Luke 16:22–31), both parties are fully aware of their identity, their past lives, and their current surroundings. Hashem’s “blackout” theory is a Gnostic tool used to explain away why people do not remember their alleged “past lives,” suggesting a spiritual amnesia that is foreign to the Word of God.

The Introduction of “Samarat”

The Quote (Page 234):

“The Imam (From Him is Peace) said, ‘Yes, there is, it is like a waiting station, for example, like a train station… there is nothing in that world that you recognize from here. There is no time nor space nor anything that you would know.’ I said, ‘Is it just empty space?’ The Imam (From Him is Peace) said, ‘Not even that… He (From Him is Peace) said, ‘The world of Samarat.’”

The Refutation:

  • Linguistic Invention as Divine Revelation: The term “Samarat” is a theological fabrication. It appears in no recognized Hebrew, Greek, or Arabic scripture. By inventing new terminology, a cult leader creates a “private language” that isolates the follower from traditional scholarship.
  • The Error of “No Time nor Space”: Hashem claims this realm has no time or space, yet describes it as a “waiting station” (a temporal concept) and a “city” (a spatial concept). This logical inconsistency is used to create a sense of “mystical confusion” in the reader, forcing them to rely solely on the leader’s interpretation rather than objective logic or scripture.

The Erasure of Memory (The Amnesia Doctrine)

The Quote (Page 235):

“I said, ‘And when we go there, do we remember this world?’ The Imam (From Him is Peace) said, ‘You remember only what is necessary for your judgment. The rest is cleared so that you may enter your next life without the baggage of the old one.’”

The Refutation:

  • Assault on Personal Responsibility: If a person’s memories are “cleared,” the concept of Justice becomes a farce. Divine Judgment requires that the individual be fully aware of their deeds. 2 Corinthians 5:10 states that we must all appear before the judgment seat of Christ to receive what is due for what we have done in the body. If the memory is cleared and the body is changed, the person being “judged” is no longer the person who committed the act.
  • The Reincarnation Trap: This paragraph reveals the ultimate goal: to replace the Biblical Resurrection with Reincarnation. By framing death as a cycle of “baggage clearance,” Hashem removes the urgency of the Gospel, suggesting that if you fail in this life, you simply get a “new body” and a “cleared mind” to try again.

The “Roshan” Case and the Theology of Cruelty

The Quote (Page 238):

“God made Roshan incarnate today in the same condition as the person whom he had left to die… because he had excluded a mentally challenged person from the food… the punishment is Maskh… This is Roshan’s last incarnation in this state.”

The Refutation:

  • Exposing the Doctrine of Karma: Here, Hashem moves from abstract theory to “Victim Blaming.” He claims that a child born with a mental disability is actually a “former Prophet” being punished for a sin from a past life.
  • Biblical Exposure: This is a direct contradiction of Jesus’s response to the man born blind in John 9. When the disciples asked whose sin caused the disability, Jesus refuted the idea of pre-birth punishment, stating the condition existed so that the “works of God might be displayed.” Hashem’s teaching is a cruel, fatalistic dogma that justifies the marginalization of the disabled by labeling them “divine prisoners” serving a sentence.

Necromancy and Sexual Summoning

The Quote (Page 239):

“Sex brings forth souls because they find an opportunity to return to the physical material world… one can summon the souls of the dead through intercourse.”

The Refutation:

  • A Return to Paganism: This is the most overt evidence of occultism in the text. The Bible strictly forbids Necromancy any attempt to interact with or “summon” the dead (Deuteronomy 18:10-12, Leviticus 19:31).
  • The Sexualization of the Soul: By spiritualizing the physical act of sex as a “summoning ritual,” Hashem enters the realm of “Sex Magic” common in various 19th and 20th-century occult secret societies. This degrades the sanctity of marriage and procreation, turning the biological creation of a new life into a “ghost-hunting” exercise.

Exposing the Source: Mizan Al-Hikmah (Scale of Wisdom)

  • The Author: Mohammed Al-Reyshahri (1946–2022) was a high-ranking cleric in the Iranian government.
  • The Misuse: Hashem cites Volume 4, Page 3404 to support the “Sleep is the brother of death” metaphor. While the book is a standard compilation of Hadith, Hashem performs a “Theological Hijack.” He takes a standard moral metaphor used in Islam to encourage piety and twists it to support Transmigration of Souls (reincarnation) a concept that the author of Mizan Al-Hikmah and the scholars he compiles would vehemently reject as heresy.

“Death Is to Awakening From a Dream” from The Goal of the Wise (Pages 233–234)

The Dismissal of Traditional Eschatology

The Quote (Page 234):

“Traditionally, the Abrahamic religions, Judaism, Christianity, and Islam especially, have taught that death is a very frightening event… Imam Ahmed Al-Hassan (From Him is Peace) has said that most of that is all false and that these are lies attributed to Prophet Mohammed and his Family (From Them is Peace). He describes the process of death and rebirth as simply falling asleep and waking up.”

The Refutation:

The Reincarnation Substitution: Hashem replaces the solemnity of Judgment with the concept of “rebirth.” This is a fundamental departure from the Bible. Hebrews 9:27 explicitly states that man dies once, and after that comes judgment. There is no cycle of “falling asleep and waking up” in new bodies.

Authority Stripping: Abdullah Hashem uses a classic cultic technique by labeling centuries of consensus across three major world religions as “lies.” By discrediting the historical understanding of the afterlife, he removes the believer’s theological foundations, making them entirely dependent on his “Imam” for new information.

The “Clothes” Metaphor and the New Body

The Quote:

“Imam Ahmed Al-Hassan (From Him is Peace) said, ‘The closest description of this world is a dream. Death is to awaken a person from this dream… It is as if you are changing your clothes.’ I said, ‘And we shall find ourselves in another body?’ The Imam (From Him is Peace) said, ‘Exactly.’ I said, ‘Is it a physical body, a human body?’ The Imam (From Him is Peace) said, ‘As for the type of body, it all depends on the person.’”

The Refutation:

  • Gnostic Dualism: The “changing clothes” metaphor is a revival of ancient Gnosticism, which viewed the physical body as an irrelevant, disposable garment. This denies the Sanctity of the Human Form as created by God.
  • Denial of Resurrection: Biblical Christianity teaches the Resurrection of the Body—the same body, transformed and glorified. If the soul moves into a completely “another body” depending on “the person,” identity is fragmented, and the unique individual created by God is effectively erased. This makes the concept of a singular Judgment Day impossible.

Materialistic Reductionism of the Soul

The Quote (Page 236):

“The Imam (From Him is Peace) replied, ‘There is no such thing as the torment of the grave.’ … ‘When this body expires, just like any other product that exists, or any electronic piece of machinery that no longer works [a person dies].’”

The Refutation:

  • Mechanical Reductionism: By comparing the human being to a “product” or an “electronic piece of machinery,” Hashem strips humanity of the Imago Dei (Image of God). This cold, materialistic view of the body is used to justify the idea that it can be discarded and replaced, further pushing the reincarnation narrative.
  • Contradicting Divine Justice: The denial of the “torment of the grave” (or any immediate consequence for sin after death) removes the spiritual gravity of human actions. The Bible warns that there is a conscious state after death where the unrighteous are in torment and the righteous in comfort (Luke 16). Hashem’s “machinery” analogy removes moral accountability from the afterlife.

1. Exposing Footnote 2: The Adam and David Lifespan (Ibn Kathir)

  • The Source: Al-Bidayah wa al-Nihayah, Vol. 1, p. 99.
  • The Exposure: Hashem cites this narration to suggest that lifespans are a currency that can be traded or “negotiated” through human leaders.
  • The Refutation: This is an Isra’iliyyat (extra-biblical) tradition that is not found in the Hebrew Bible. The Bible records Adam’s death at 930 years (Genesis 5:5) without mention of a “transaction” for David. Hashem uses this unreliable legend to make followers believe their lives can be extended if they show sufficient devotion to his “Imam.”

2. Exposing Footnotes 3 & 4: The Grave Narrations (Jami` at-Tirmidhi)

  • The Source: Jami` at-Tirmidhi, Book 37, Hadith 46 and Book 36, Hadith 5.
  • The Exposure: Hashem quotes these vivid descriptions of the “squeezing of the grave” and “giant dragons” not to teach them, but to discredit them as “lies.”
  • The Tactic: This is Spiritual Gaslighting. He highlights the most terrifying elements of traditional religious texts to cause anxiety in the reader, then presents himself as the “Savior” who reveals that these terrors aren’t real—provided you follow his new path.
  • The Refutation: While the Bible does not use the imagery of “dragons in the grave,” it is firm on the reality of judgment and hell. Hashem’s claim that there is “no such thing as torment” in the intermediate state is a dangerous deception that leads people to a false sense of security, ignoring Christ’s warnings about the “outer darkness” (Matthew 22:13).

In this section, Abdullah Hashem performs a Gnostic Hijack of the afterlife. He:

  1. Dehumanizes the body by calling it a “product” or “machinery.”
  2. Destroys the concept of individual identity by teaching we wake up in “another body.”
  3. Discards the justice of God by claiming there is no immediate consequence for sin after death.

Conclusion: By labeling traditional Abrahamic views as “lies,” Hashem isn’t liberating his followers; he is isolating them from the Biblical assurance of Resurrection and the sobering reality of the Final Judgment. He replaces the Cross of Christ with a Cycle of Reincarnation, effectively teaching that man can save himself through endless “rebirths.”

Bibliography for Miguel Hayworth’s Apologetics:

  • Ibn Kathir. Al-Bidayah wa al-Nihayah. (Analyzed for its extra-biblical myths).
  • At-Tirmidhi. Sunan al-Tirmidhi. (Cited by Hashem to be discredited).
  • Geisler, Norman. Systematic Theology. (On the intermediate state and resurrection).
  • Holy Bible. (Hebrews 9:27; Genesis 5:5; Luke 16).
  • Martin, Walter. The Kingdom of the Cults. (On the tactics of discrediting traditional eschatology).


“Death Is to Awakening From a Dream”

The Dismissal of Traditional Eschatology

The Quote (Page 234):

The Quote:

“I woke up as if no time had passed… The Imam (From Him is Peace) said… ‘It was a feeling similar to death.’ I said, ‘Yes, exactly.’ He (From Him is Peace) said, ‘As such is death.'”

The Refutation:

The Loss of Spiritual Gravity: By equating death to “waking up as if no time had passed,” the text strips away the Biblical and Quranic reality of the Intermediate State (Barzakh or the state of the soul after death). The Bible describes this state as one of conscious awareness, not a “blackout.” In Luke 16:22–24, both the rich man and Lazarus are immediately aware of their surroundings and their spiritual condition. Hashem’s analogy is designed to make death seem like a mere “glitch” in consciousness, removing the urgency of repentance.

Scientific Fallacy as Spiritual Truth: Hashem attempts to define the most profound spiritual transition of a human being—death—by comparing it to a medical procedure. General anesthesia is a reversible chemical suspension of consciousness; death is the irreversible separation of the soul from the body for judgment.

The Pain of Attachment and the False “Ropes”

The Quote:

“The Imam (From Him is Peace) had previously explained to us that the more a person is attached to this world, the more painful death is… The less a person is attached… the less pain he or she shall feel… ‘Die before your death,’ which means to train yourself to become detached from this world before you are forcefully detached from it.”

The Refutation:

  • Ascetic Manipulation: While detachment from worldliness is a common religious theme, Hashem weaponizes it to justify the “trials and tribulations” his followers face. By claiming that pain in death is caused by “ropes” of attachment, he creates a system where any fear or pain felt by a dying person is used as an indictment of their lack of faith or their “attachment” to the world.
  • Misappropriating the Hadith: The phrase “Die before you die” (Muto qabla an tamuto) is a well-known Sufi aphorism. Hashem uses it not to encourage spiritual purity, but to demand absolute psychological submission to his “Imam.” In this cultic context, “dying to the world” often means cutting ties with family, society, and traditional religious structures to be fully “detached” and thus fully controlled by the leadership.

Exposing the Misuse of Surah Qaf (50:22)

The Quote:

Imam Ahmed Al-Hassan (From Him is Peace) said, “The closest description of this world is a dream. Death is to awaken a person from this dream. ‘And your sight today is iron!’”

The Exposure of the False Teaching:

  • Contextual Hijacking: The verse referenced is Surah Qaf (50:22): “You were certainly heedless of this, and We have removed from you your veil, so your sight today is sharp (iron).” * The True Meaning: In its proper Quranic context, this verse refers to the Day of Resurrection, when the “veil” of worldly distraction is removed and the individual sees the reality of the Judgment, the Scale, and the Fire. It is a moment of terrifying clarity regarding one’s sins.
  • Hashem’s Distortion: Hashem twists this into a Gnostic “awakening” into a new body or incarnation. He claims that “your sight is iron” means you simply wake up from a dream into another physical life. This completely erases the Warning of the verse. The “iron sight” isn’t for seeing your next “clothes” (body); it is for seeing the Accountability of the one life you were given.

The “Pain You See but Do Not Feel”

The Quote:

“The Imam (From Him is Peace) said, ‘It is a pain that you see and do not feel, a feeling unlike anything that a human being has witnessed before…'”

The Refutation:

  • Logical Absurdity: The claim of a “pain that you see and do not feel” is a linguistic contradiction used to sound profound while saying nothing. It is a hallmark of “Gnostic Word Salad.”
  • Denying the Reality of Divine Judgment: By claiming the pain of death lasts “only a few seconds” in the physical world and is not “felt,” Hashem contradicts the core tenets of the Abrahamic faiths which describe the transition of death as a significant spiritual event involving the “squeezing of the grave” or the “agony of death” (Sakarat al-Mawt). He attempts to make the transition trivial, which serves his doctrine of Reincarnation if death is painless and quick, then the cycle of moving from body to body is less daunting.

“What Death Feels Like” is a chapter designed to:

  1. Normalize Reincarnation: By making death seem like a quick “anesthesia” nap, he prepares the mind to accept the soul’s “transmigration” into other bodies.
  2. Discredit Scripture: He takes the terrifying warnings of Surah Qaf and turns them into a mystical “waking up” story.
  3. Establish Control: He teaches that “attachments” (which can mean anything the leader disagrees with) are the cause of agony, forcing followers to “detach” from everything except this New Religious Movement.

Abdullah Hashem’s teaching is a “painless” gospel that leads to an eternal loss. By removing the fear of the single, final Judgment and replacing it with a “dream-like” cycle of rebirths, he robs the believer of the necessity of seeking true salvation through the unique path established by God. He replaces the Sovereignty of God’s Judgment with a Technological Metaphor of “expiring products.”

“Waiting Stations of the Soul”

This analysis exposes how this New Religious Movement (NRM) constructs a cosmology that diverges from the foundational tenets of Abrahamic faith, specifically concerning the origin of matter and the nature of the afterlife.

Paragraph 1: The Dualistic Error — “Iblis Created Matter”

The Quote (Page 234):

“I said, ‘So Iblis created matter.’ The Imam (From Him is Peace) said, ‘Yes.’ I said, ‘And God created lights and souls?’ The Imam (From Him is Peace) said, ‘Yes, but God can create matter as well.’”

The Refutation:

Diminishing Divine Sovereignty: Suggesting Iblis has the independent power to create matter elevates him to a “co-creator” status. This contradicts the fundamental principle of Tawhid (Divine Oneness) in Islam and the Omnipotence of God in Christianity. If matter was created by Iblis, then human bodies (which are matter) are the handiwork of the devil a teaching that leads to a deep psychological alienation from one’s own physical existence.

The Gnostic Departure: This claim represents a radical break from both Biblical and Quranic theology, moving into Gnostic Dualism. In mainstream Abrahamic thought, God is the Sole Creator of all that is seen and unseen (Genesis 1:1, Surah Al-An’am 6:101). By attributing the creation of matter to Iblis (Satan), this NRM promotes a world-denying philosophy where the physical realm is inherently evil or “dark,” rather than a creation God declared “very good” (Genesis 1:31).

Paragraph 2: The “Waiting Station” and the Loss of Identity

The Quote (Page 235):

“The Imam… said, ‘Yes, there is, it is like a waiting station, for example, like a train station… there is no time nor space nor anything that you would know.’ … ‘There is no such thing as age. Do not compare here to there, concepts are different between the two, there is no time nor space nor matter there.’”

The Refutation:

The “Train Station” Trap: By framing the afterlife as a transit point between incarnations, Hashem removes the finality of death. This teaching is designed to make the follower focus on the next “body” or “station” rather than the Final Judgment. If the station is “nothing that you would… even feel,” it strips the soul of the comfort promised to believers or the warning given to the unrighteous, turning the transition into a cold, mechanical process.

The Erasure of Personal Continuity: The NRM’s description of the afterlife as a place with “no time nor space nor matter” where one does not even “feel” anything creates a vacuum of identity. Biblical eschatology emphasizes the continuity of the self; even in the intermediate state, individuals retain their identity, memories, and consciousness (Luke 16).

Exposing the Source: Mustadrak Safinat Al-Bihar (Vol. 8, p. 630)

The Source Analysis:

  • Author: Shaikh Ali Al-Namazi Al-Shahroodi (1915–1985).
  • The Work: Mustadrak Safinat Al-Bihar is a modern, 10-volume supplementary compilation of traditions (Hadith) largely derived from the classical Shia encyclopedia Bihar al-Anwar.
  • The Exposure of Misuse:
    1. Contextual Hijacking: Page 630 of Volume 8 typically contains traditions regarding the soul’s nature and the world of the grave (Qabr). However, Al-Shahroodi compiles these to emphasize Accountability and the Barzakh (the barrier/purgatory) as a place of spiritual reflection and trial.
    2. Refuting Reincarnation: The traditions compiled by Al-Shahroodi explicitly support the idea of a singular journey toward a singular Resurrection. Abdullah Hashem’s NRM takes the vocabulary of these Shia texts (like “souls as light”) but discards the theology.
    3. Iblis as a Creator: There is no tradition in Mustadrak Safinat Al-Bihar that supports the heretical idea that Iblis created matter. By citing a respected Shia scholarly work, the NRM attempts to cloak its Gnostic “More than One Creator” theory in the guise of orthodox tradition, when in fact, the source material argues the opposite: that everything in the heavens and earth belongs to God alone.

Summary

The teaching in “Waiting Stations of the Soul” is a sophisticated attempt to rebrand Gnosticism for a modern audience. By claiming Iblis created the physical world, the NRM fosters a worldview of fear and detachment. By citing scholars like Al-Shahroodi while contradicting their core findings, the movement engages in Intellectual Dishonesty, using the prestige of traditional books to sell contradictory new doctrines of reincarnation and fragmented identity.

Conclusion: This NRM replaces the Biblical assurance of being “present with the Lord” after death (2 Corinthians 5:8) with an empty “train station” where you are “present and yet not”. It is a theology that offers no rest, only an endless cycle of “changing clothes” in a world supposedly built by the devil.

The World of Samarat

The term “The World of Samarat” is unique to the Ahmadi Religion of Peace and Light, a New Religious Movement (NRM) led by Abdullah Hashem Aba Al-Sadiq. Outside of this specific group’s literature primarily the book The Goal of the Wise (2022) the term does not exist in mainstream Islamic theology, Biblical studies, or secular academic research.

Below is a research-based breakdown of the term as used by the movement and its relationship to traditional concepts.

1. Definition within the Movement

According to the movement’s teachings, Samarat is a “waiting station” or transitionary realm for souls.

  • Location: It is described as existing “under the Throne” (the Throne of God).
  • Function: It serves as a purgatory-like space between incarnations. Here, the soul’s memories of its previous life are “cleared” to prepare it for its next physical body.
  • State of Being: It is described as a liminal space where traditional senses (sight, touch) do not function. The movement explains that “you are present and yet not,” and you “feel” other souls rather than seeing them physically.

2. Etymology and Linguistic Hijacking

The word Samarat (ثمرات) in Arabic literally means “fruits” or “results.”

  • Traditional Use: In classical Islamic literature, titles like Samarat al-Fuad (Fruits of the Heart) or Samarat al-Falasifa (Fruits of the Philosophers) are common, referring to the “benefits” or “wisdom” gathered from a subject.
  • The NRM Shift: Abdullah Hashem recontextualizes this word to name a metaphysical location. By using a word associated with “fruits” or “results,” the movement implies that this realm is where the results of one’s previous incarnation are processed before the next life begins.

3. Comparison with Traditional Concepts

The movement attempts to legitimize “Samarat” by linking it to established religious terms, though it fundamentally changes their meanings:

  • Barzakh (Islam): In traditional Islam, Barzakh is the “barrier” or intermediate state where the soul waits for the single Day of Resurrection. Hashem redefines Barzakh as Samarat, a revolving door for reincarnation rather than a one-way waiting room for the Final Judgment.
  • Liminality (Social Science): The book’s own footnote (Footnote 7) links Samarat to the academic concept of liminality (from the Latin limen, meaning “threshold”). Liminality is a term used by anthropologists like Arnold van Gennep to describe the middle stage of a ritual where a person is “neither here nor there.” The NRM uses this secular terminology to provide a veneer of “scientific” or “psychological” validity to an invented theological space.

4. Scholarly Exposure

Religious researchers (such as those from CESNUR, the Center for Studies on New Religions) identify this terminology as part of a Gnostic synthesis.

  • The “Roshan” Example: The text uses the World of Samarat to justify suffering through Karma. It teaches that a soul is “assigned” a body (such as a disabled body) in Samarat based on deeds in a previous life.
  • Refutation: Traditional Abrahamic scholars point out that this contradicts the Biblical view of suffering (e.g., John 9:1-3) and the Quranic view of the soul’s journey. By creating a realm where “memories are cleared,” the movement effectively negates the possibility of a just Final Judgment, as the person being judged would have no memory of the sins for which they are being punished.

“The World of Samarat” is a theological fabrication designed to facilitate a belief in reincarnation within an Islamic-coded framework. It has no historical basis in ancient scripture and is used by Abdullah Hashem to establish an “esoteric” authority over his followers by revealing “hidden” locations and names not found in traditional books.

“The World of Samarat” is a theological fabrication designed to facilitate a belief in reincarnation within an Islamic-coded framework. It has no historical basis in ancient scripture and is used by Abdullah Hashem to establish an “esoteric” authority over his followers by revealing “hidden” locations and names not found in traditional books.

Paragraph: The World of Samarat and the Memory Clear

“The World of Samarat” is a theological fabrication designed to facilitate a belief in reincarnation within an Islamic-coded framework. It has no historical basis in ancient scripture and is used by Abdullah Hashem to establish an “esoteric” authority over his followers by revealing “hidden” locations and names not found in traditional books.

Paragraph: The World of Samarat and the Memory Clear
The Quote (Pages 234-235):

“I asked Imam Ahmed Al-Hassan (From Him is Peace), ‘And what is there? The world of souls or light or what?’ The Imam (From Him is Peace) said, ‘You are present and yet not.’ I said, ‘Present and yet not?’ He (From Him is Peace) said, ‘The world of Samarat.’ I said, ‘The world of Samarat exists under the Throne, correct?’ The Imam (From Him is Peace) said, ‘Yes. It is a part of it… consider the world of Samarat to be like a city, and it has an area or corner to it that you are going to.’ I said, ‘So when a person dies and his soul comes out of him, in what form does the soul see itself?’ He (From Him is Peace) said, ‘It doesn’t see itself. It is only a feeling…’ So in summary, if there is time in between incarnations, then the person would go to a waiting place, Barzakh or purgatory which is called the world of Samarat and it is a part of the Throne… Samarat is an ‘in-between’ space where a soul reviews one’s life, the memories are cleared, and it prepares for its next incarnation… The minor death or Wafat occurs in between incarnations. Deeds in each incarnation can affect the conditions and body in which a person incarnates into next. For example, a person who mistreats a disabled person might reincarnate as a disabled person in the next incarnation.”

The Refutation:

  • Fabrication of Sacred Geography: The term “Samarat” is entirely absent from the Bible, the Qur’an, and classical Hadith literature. By inventing a location “under the Throne” and giving it a name found nowhere in established scripture, Abdullah Hashem creates a “private revelation” that cannot be cross-referenced or verified. This is a common tactic in New Religious Movements to establish an exclusive authority over “hidden knowledge” (Gnosis).
  • The Injustice of the “Memory Clear”: Hashem claims that in Samarat, “memories are cleared” before the next incarnation. This doctrine is a direct assault on the concept of Divine Justice. For a judgment to be just, the individual must be conscious of their actions. If a soul is reincarnated into a life of suffering (such as a disability) as a “punishment” for a previous life they cannot remember, it is not justice—it is cruelty. This contradicts 2 Corinthians 5:10, which emphasizes that we are judged for what we have done in the body, implying a continuity of memory and identity.
  • The Error of Self-Judgment: The text states that final judgment is a “self-judgment.” This removes God from His role as the Righteous Judge (Al-Hakam). In Biblical and Islamic orthodoxy, God is the one who judges humanity. By making judgment a “self-process,” Hashem shifts the focus from God’s objective law to human subjectivity, a hallmark of New Age and Gnostic philosophies.
  • Misuse of the term “Barzakh”: Hashem redefines the traditional Islamic concept of Barzakh (the barrier between death and resurrection). In orthodoxy, Barzakh is a one-way waiting period for the Final Day. Hashem converts it into a “train station” for a revolving door of reincarnations, effectively denying the finality of death and the uniqueness of the human soul’s journey.

Exposing the Source: Mustadrak Safinat Al-Bihar (Vol. 8, p. 630)

The Source Analysis:

  • Author: Shaikh Ali Al-Namazi Al-Shahroodi.
  • The Work: A respected supplementary compilation of Shia traditions.
  • The Exposure of Misuse: Abdullah Hashem cites this work to provide a veneer of “traditional Shia legitimacy” to his claims. However, Page 630 of Volume 8 deals with the nature of the soul and the Barzakh in a way that emphasizes the singular journey of the soul and the certainty of the Day of Resurrection. There is no mention of “Samarat” as a reincarnation hub or the “clearing of memories” in Shahroodi’s compilation. Hashem performs a “theological hijack”—using the name of a respected book to promote a doctrine (reincarnation) that the book itself opposes.

Final Exposure Summary

The “World of Samarat” is a psychological tool used to explain away the absence of past-life memories and to justify a system of Karmic punishment. By teaching that disability or suffering in this life is a result of sins in a “cleared” past life, this NRM fosters a worldview of fear and debt. This teaching robs the believer of the Grace of God and the assurance of a singular, purposeful life, replacing it with an endless cycle of “changing clothes” in a city that exists only in the leader’s imagination.

Conclusion: This teaching is a radical departure from Abrahamic faith. It replaces the Sovereignty of the Creator with a mechanical system of “waiting stations,” effectively teaching that the soul is trapped in a loop of its own making rather than being called to a singular, eternal accountability before God.

Bodily Choices

refutation of the section titled “Bodily Choices” from The Goal of the Wise by Abdullah Hashem. This analysis exposes the disturbing use of victim-blaming, the rejection of the Biblical concept of the soul, and the dangerous psychological mechanisms of this New Religious Movement (NRM).

Paragraph: The “Roshan” Case and the Theology of Victimization

The Quote (Pages 238-239):

“In the phase of incarnations the punishment is Maskh… Roshan had a previous incarnation as a Prophet whose name was Roshan… he decided to exclude from the division of food a mentally challenged person… For this God erased Roshan from the Book of Prophets. God made Roshan incarnate today in the same condition as the person whom he had left to die… I said to the Imam… ‘so does this mean that Roshan chose the body he is in because he realized his mistake and wanted to punish himself?’ The Imam… replied, ‘The choice is there… for criminals, the person can choose between several different options, the best of them is still bad.’”

The Refutation:

  • The Cruelty of Karmic Retribution: This teaching represents one of the most harmful aspects of this NRM’s doctrine. By claiming that a mentally challenged child is actually a “former Prophet” being punished for a past-life crime, Abdullah Hashem engages in a form of Spiritual Victim-Blaming. This removes the call for compassion and replaces it with a cold, fatalistic judgment.
  • Biblical Refutation of Pre-Birth Sin: This doctrine was explicitly addressed and refuted by Jesus Christ in John 9:1–3. When the disciples asked of a man born blind, “Who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither this man nor his parents sinned, but this happened so that the works of God might be displayed in him.” The Bible rejects the idea that birth defects or disabilities are punishments for forgotten past-life crimes.
  • The “Choice” Fallacy: The Imam claims that “criminals” get to “choose” their next body from a list of “bad options.” This is a psychological trap. It suggests that if someone is suffering in this life, they essentially “chose” their misery as a form of self-punishment. This un-biblical concept of Self-Judgment removes the need for a Savior and puts the burden of “salvation” or “correction” entirely on the individual’s cycle of suffering.


Paragraph: The Destruction of the Human Person (Body, Soul, and Nafs)

The Quote (Page 239):

“The human, as you know, is divided into three parts: a body, a soul, and a self (nafs). What is it that dies? … The body stops functioning and becomes junk and the self passes away, and the soul remains. When those two parts of the human die, the human aspect becomes something of the past, and the soul is what is present.”

The Refutation:

The Devaluation of the Flesh: Calling the body “junk” contradicts the Biblical view that the body is the “temple of the Holy Spirit” (1 universal Corinthians 6:19). This NRM encourages a low view of the physical life, which is a common trait in groups that seek to convince followers to disregard their current earthly well-being in favor of a “next incarnation.”

Gnostic Annihilation of Identity: This NRM teaches that the “human aspect” (the personality, the “self” or nafs, and the body) becomes “junk” or “something of the past” at death. This is a Gnostic Annihilation of the person. If the “self” passes away and only a generic “soul” remains to be recycled, then the unique individual created by God no longer exists.

Contradicting Biblical Identity: The Bible teaches the eternal value and continuity of the individual person. In the Resurrection, it is the person who is raised, not just a generic “light.” 1 Corinthians 15 emphasizes the continuity of identity from the earthly body to the heavenly body. By claiming the “self” dies, Hashem makes the Final Judgment impossible, as the “self” that committed the deeds has been erased or discarded.

“Awaiting Opportunities to Incarnate”

This analysis provides a line-by-line exposure of the occult practices and theological errors promoted by this New Religious Movement (NRM).

The Doctrine of Sensory Deprivation and Lust for Matter

The Quote:

“As we demonstrated earlier, souls existing outside of the physical bodies are for the most part deprived of sensory experience. They almost see, hear, feel, taste, or touch but they do not actually have an ability to see, hear, taste or touch. Therefore, one of the reasons souls seek to incarnate is to enjoy the senses. Hence, you find them all lining up at every opportunity to enter this physical world.”

The Refutation:

Theological Devaluation: By suggesting that the soul’s primary motivation is to “enjoy the senses,” Hashem reduces the spiritual essence of humanity to a base, carnal level. In contrast, the Bible teaches that for the believer, to be absent from the body is to be present with the Lord (2 Corinthians 5:8)—a state of supreme spiritual fulfillment, not sensory deprivation.

The Error of Sensory Lust: This NRM portrays the soul as a sensory-starved entity “lining up” to inhabit matter purely for the sake of physical gratification. This contradicts the Biblical view of the soul’s purpose, which is to find rest and fellowship with God (Psalm 62:1).

The Occult Portal: Intercourse as Necromancy

The Quote:

“I said, ‘You said to me previously that one can summon the souls of the dead through intercourse, is this through opening a portal or through the spirit possessing the summoner? … How does it work?’ He (From Him is Peace) said, ‘It is a method by which souls can be summoned, I shall simplify things for you.’”

The Refutation:

  • Direct Promotion of Necromancy: The summoning of the dead is the literal definition of necromancy. The Bible labels this an “abomination” and strictly forbids any attempt to contact or summon spirits (Deuteronomy 18:10-12).
  • Sexual Manipulation: By teaching that sexual intercourse acts as a “portal” to summon the dead, this NRM introduces Sex Magic a practice found in various occult secret societies but entirely absent from Abrahamic orthodoxy. This practice creates a high-control environment where the most intimate human acts are co-opted as ritualized tools for the leader’s spiritual narrative.

The Degradation of the Soul: The “Meat and Cats” Analogy

The Quote:

“He (From Him is Peace) said… ‘When you place a fish or piece of meat on the ground, you see many cats swarm around it… Sex brings forth souls because they find an opportunity to return to the physical material world.’”

The Refutation:

  • Dehumanization of the Spirit: Comparing human souls to “cats swarming around meat” or “insects like ants and flies gathering around something sweet” is a profound insult to the dignity of the human person. The Bible describes the soul as having been breathed into man by God Himself (Genesis 2:7).
  • The Mechanical View of Procreation: This teaching strips the act of procreation of its sacred nature as the creation of a new, unique life by God. Instead, it frames it as a mechanical “bait” that lures pre-existing “starving” souls back into the material world.

The Deception of “Belief” vs. “Ability”

The Quote:

“I said, ‘So then they have the choice of returning and they want to return?’ He (From Him is Peace) said, ‘Not all of them do… however, all souls think that they can return, they have a belief and conviction that they can do so… Just in the same way that some humans believe they can do some things even though they do not have the ability to reach those things.’”

The Refutation:

  • The Theology of Delusion: The Imam admits that these souls are essentially living in a state of delusion—believing they can return when they might not have the “ability.” This creates a chaotic spiritual landscape where souls are not under the sovereign care of a Just God, but are wandering, confused entities.
  • The Removal of Sovereign Decree: In both Biblical and Islamic tradition, the movement of a soul between worlds is governed by the Sovereign Decree of God. This NRM replaces God’s authority with a chaotic “conviction” of the soul. It suggests that the afterlife is a place of confusion rather than a place of rest or account, which is designed to keep followers in a state of spiritual uncertainty, making them more reliant on the leader’s “guidance.”

The section “Awaiting Opportunities to Incarnate” is the most overtly occultic portion of “Door Nineteen.” It:

  1. Reduces the soul to a sensory-hungry animal.
  2. Sacralizes necromancy by linking it to sexual acts.
  3. Destroys the sanctity of human life by viewing it as “bait” for recycled spirits.
  4. Replaces the Creator with a mechanical system of “portals” and “swarming” souls.

This NRM’s teaching is a dangerous synthesis of Gnosticism and Occultism. By promising “portals” and “summoning,” it lures followers into practices that the Bible condemns in the strongest possible terms. It robs the human person of their divine dignity and replaces the hope of the Resurrection with a carnal, desperate desire to remain trapped in the material world.

Multiplicity

“Multiplicity” from The Goal of the Wise. This analysis exposes the logical contradictions and theological deviations inherent in the New Religious Movement’s (NRM) claims regarding “soul splitting” and its implications for family law and personal identity.

The Doctrine of Soul Multiplicity

Multiplicity and the Fragmentation of the Soul

The final section of “Door Number Nineteen” introduces a doctrine of “Multiplicity” that claims a single soul can occupy and interact through multiple bodies at the same time. This analysis refutes these claims using logic, historical theology, and Biblical principles.

The Quote (Page 240):

“I asked Imam Ahmed Al-Hassan (From Him is Peace), ‘Can a single soul exist in more than one body at the same time?’ The Imam (From Him is Peace) said, ‘Yes.’ … I said, ‘And the two bodies could meet in this world and speak to one another, and they are, in fact, one soul split into two bodies?’ The Imam (From Him is Peace) said, ‘My son, I have not yet revealed the truth…’”

The Refutation:

Historical Context (The 2nd Century Defense): Historically, when the earliest Christians faced groups teaching that the soul was fragmented or that secret truths were hidden from the masses, they argued for the Unity of the Soul. Early historical records show that the “Great Church” (the collective of mainstream believers) insisted that human identity is a single, cohesive union of one soul and one body. To suggest a soul can “meet itself” in another body was viewed as a departure into pagan mythology rather than a continuation of the faith.

The Denial of Individual Accountability: The central problem with “soul-splitting” is the destruction of moral responsibility. The Bible teaches that every individual is a distinct creation who will give an account for their own life (Romans 14:12). If one soul is split into “Body A” and “Body B,” and Body A commits a crime while Body B performs a good deed, the concept of a “Righteous Judge” becomes impossible. This doctrine suggests a chaotic spiritual reality that contradicts the orderly nature of God (1 Corinthians 14:33).

The “Secret Knowledge” Trap: The Imam’s statement, “I have not yet revealed the truth,” is a classic technique used by many New Religious Movements to maintain psychological control. By claiming there is “more” that the followers cannot yet “handle,” the leader ensures they remain in a state of perpetual curiosity and dependency. This contrasts with the Biblical principle that God has revealed His essential truths clearly to all, not just to a “special” elite (Deuteronomy 29:29).

Refuting the Distortion of Family Law (Maharem)

The Quote:

“I said, ‘What about the maharem? Are both bodies which are occupied by the same soul mehram to their family in each body?’ He (From Him is Peace) said, ‘Yes, son.’”

The Refutation:

  • Undermining Biological Reality: The term Maharem (family members forbidden for marriage) is based on objective kinship blood, marriage, or fosterage. This New Religious Movement attempts to redefine family based on “soul occupancy.”
  • The Ethical Danger: If kinship is determined by a leader’s claim that a “soul” has moved into a new body, it creates a dangerous opening for the dissolution of traditional family boundaries. It allows the movement to dictate who is “family” and who is not based on “spiritual revelations” rather than the clear, objective laws provided in Scripture and historical tradition.

Summary

The doctrine of “Multiplicity” is the final “door” into a worldview where the individual no longer exists as a unique person created by God. By teaching that souls are fragmented, identities are disposable, and family ties are subject to “reincarnation logic,” Abdullah Hashem effectively:

  1. Isolates the follower from their biological family.
  2. Confuses the follower’s sense of self, making them a “fragment” rather than a whole being.
  3. Centers all authority in the leader, who is the only one who can “reveal” which bodies belong to which souls.

Conclusion: This chapter is a radical departure from the Truth. It replaces the One Life, One Death, One Resurrection framework with a hall of mirrors. In the Biblical view, you are a unique, irreplaceable soul, known by name to God, and called to account for a single, purposeful life. Any teaching that claims you are “split” or “recycled” is a direct assault on your dignity as a child of God.

Bibliography: (Apart from the Bible – Authors do not imply endorsement)

  • Holy Bible, KJV/NIV/ESV.
  • Martin, Walter. The Kingdom of the Cults. (On the refutation of “secret knowledge”).
  • Geisler, Norman. Christian Apologetics. (Regarding the unity of the human person).
  • Bruce, F.F. The Apostolic Defense of the Gospel. (Historical analysis of early 2nd-century orthodoxy).
  • Lewis, C.S. The Abolition of Man. (On the dangers of reducing the human person to “machinery” or “products”).