Saudi Arabia is well-known for its dry and hot deserts. World is shocked as holy cities turn green after immense rainfall.
Cities of Jeddah, Makkah and Madinah showed greenery in several dry regions according to reports issued by Terra Satellite image on January 7. Internet users admitted that they were frightened amidst heavy rainfall that greenery might appear.
Its February and still the images and videos are circulating on internet comparing both arid and green regions in frame and discussing that Muhammad’s prophecy might actually be true. Many Muslims around the globe confessed that prophecy has been fulfilled and Judgement Day is nearer than we can imagine. Around 1400 years ago, Prophet Muhammad (SAW) narrated:
“The Final Hour will not come before wealth becomes abundant and overflowing so much so that a person takes Zakat out of his property and will not be able to find anyone to accept it from him and till the land of Arabia reverts into meadows and rivers.” (Sahih Muslim-157c)
Saudi desert turned green after thousands of years making prophecy true
This Hadith is mentioned in the second most authentic collection of Prophet’s sayings. The word “revert” implies that these holy cities were once filled with greenery and vegetation. Archeologists discovered fossils like elephant’s tusks decade ago which confirmed that gigantic creatures existed in this land thousands of years ago and could not have survived if Saudi Arabia wasn’t a wetland.
325000-year-old Elephant tusk discovered in Nafud desert
Pilgrims in Makkah were shocked to see greenery in holy cities and were not pleased as they have faith that the Last hour is nearer.
Saudi Green Initiative is also in gear which will result in vegetation and plantation leading to Green Saudi Arabia by 2030. In order to restore natural greenery, 17 new initiatives are launched and 18 million trees have already been planted.
If you see, one part of hadith is yet to come true-Rivers. There are still no permanent rivers in Saudi Arabia however there are valleys. Immense rainfall just like recent one can also give rise to rivers once again as geologists confirmed the climate change might be one of the reasons.
A greener future and better quality of life:
Achieving a green future is a global imperative. Saudi Arabia aspires to enhance quality of life and safeguard future generations at home and beyond its borders. Working toward this goal, the Kingdom is bringing together government ministries, private sector entities and foreign leaders under dual green initiatives, to identify and deliver on opportunities to rapidly scale climate action. Saudi & Middle East Green Initiatives
Learn how Saudi Arabia is turning its deserts into green oasis using new technology and sustainable practices. From forests to farmlands, see how these projects are changing the landscape.
Neom promises a sustainable future, but at what cost? Discover the hidden truths of forced displacements, worker deaths, and human rights violations behind Saudi Arabia’s Vision 2030. Is this futuristic city worth the human and ethical price?
Saudi Arabia’s NEOM: Dream in the Sand:
Saudi Arabia wants to become a major player in the global tourism game. Massive amounts of money have been invested, among other controversial megaprojects, in Trojena, a ski resort smack dab in the desert where it practically never snows. These grandiose projects are raising eyebrows due to their human and environmental price tags. We attempted to get into Trojena, the site in the middle of nowhere designated by the country to host the Asian Winter Games in four years’ time Neom: What’s the green truth behind a planned eco-city in the Saudi desert?
Saudi Arabia To Host 2029 Asian Winter Games In NEOM’s Trojena
NEOM 2025 UPDATE: The Line or The Lie :
Neom – The Line – The Rise and Fall of Saudi Arabia’s Linear City.
Dr. William Stoddart has written over the years several books and many articles dealing with religion, spirituality, philosophy, and the modern world. No less important, he has also kept up a constant and voluminous correspondence about these same subjects with many people from many countries. The standpoint from which Stoddart writes is that of the perennial philosophy or sophia perennis, whose main exponents in the last century were René Guénon, Ananda Coomaraswamy, Titus Burckhardt and, towering above them all, Frithjof Schuon. An idea as to what the perennial philosophy is, the reader will acquire, precisely, by reading this book. Stoddart has devoted all his life to understanding this philosophy, and to living in accordance with it. It is certainly as a result of this that, in his writings-books, essays, and letters-we find three very important characteristics: precision, simplicity, and essentiality. Precision, one has to say, because Stoddart understands. He does not write about what he does not know, or knows only partially or superficially. He is not “discussing ideas”, but expounding truths, be they concepts or facts. He knows that imprecision is contrary to Truth. Simplicity, because he writes to help others to learn, and he knows-both in principle and from experience-that simplicity is the key to learning. He knows also that Truth is simple. Essentiality, because he realizes that, to really understand religion, spirituality, and the perennial philosophy -and, on this basis, to understand the errors of the modern world- it is necessary to go to the essence of things, and not let oneself be dispersed in their multiple manifestations. He knows that it is always in the essential that we can find the true. In this book, the reader will be sure to find the same characteristics. In a precise, simple, and essential way, it will help him to remember the most important truth -those which uncover the highest, and at the same time, the deepest meaning of man- and to apply them to the many aspects of human life. Read Here
While the crisis of modernity has progressively escalated into a global meltdown and the masses are besieged by—the tyranny of mindless distractions, obsessive consumption of unnecessary goods, the insatiable thirst for unrestrained quantity, exploitation by illogical mechanisms of fear, the assault by hostile economic policies devised by the corporate hegemony virtually bloodletting the populace, the endless perpetuation of the war machine, the ever quickening of time, and the collapsing ecosystems of planet earth to name only a few—these are none other than reflections of the inner disarray, if not an utter eclipse of the human microcosm itself.
One wonders where the regulatory agencies of today are to be found in this late hour and who would be the appropriate authority to be contacted regarding the imploding world that appears to be on an inescapable trajectory of self-destruction for it is not a simple question to answer and rightfully deserves considerable reflection. The struggle for physical survival palpably includes the psychological but there appears to be very little response to the ruptured spiritual compass from which all these compounding crises derive.
Regrettably and sadly in our times, if we look in the mirror, we can see an image of a totally disturbed, disrupted and disconnected human being who has forgot all his past and denied it consequently. He forgets his Soul and prepares unconsciously and inevitably the end of times or end of a World .
Mirror of moder man: The drawing shows the five-headed and four-legged monster. This monster has the heads of Avarice (Avaritia), Stupidity (Stupiditas), Deceit (Fraus), Sedition (Seditio) and Opinion (Opinio). In his hands, he bears attributes of Envy (Invidia) and War (Bellum). Under his feet, he tramples the Innocence and Peace (Pax) and Justice (Justitia). With inscriptions in Dutch and Latin. (1616)
Erasmus: In Praise of Folly …. Keep your month Shut
“Despite everything, there are still present, even in the [postmodern] West, men who, by their ‘interior constitution’, are not ‘modern [or postmodern] men’ but who are instead able to understand what the tradition essentially is and who do not agree to consider lay error as a fait accompli; it is only to such men that we have always wanted to turn.” – René Guénon
While the crisis of modernity has progressively escalated into a global meltdown and the masses are besieged by—the tyranny of mindless distractions, obsessive consumption of unnecessary goods, the insatiable thirst for unrestrained quantity, exploitation by illogical mechanisms of fear, the assault by hostile economic policies devised by the corporate hegemony virtually bloodletting the populace, the endless perpetuation of the war machine, the ever quickening of time, and the collapsing ecosystems of planet earth to name only a few—these are none other than reflections of the inner disarray, if not an utter eclipse of the human microcosm itself. One wonders where the regulatory agencies of today are to be found in this late hour and who would be the appropriate authority to be contacted regarding the imploding world that appears to be on an inescapable trajectory of self-destruction for it is not a simple question to answer and rightfully deserves considerable reflection. The struggle for physical survival palpably includes the psychological but there appears to be very little response to the ruptured spiritual compass from which all these compounding crises derive.
For those who are familiar with the works of the Traditionalist or Perennialist authors, principally the French philosopher René Guénon (1886-1951), the answer to this question is tangible yet no less consoling, for the prognosis is that we are living at the end of a temporal cycle known as the Kali-Yuga or Dark Age. This diagnosis, while often contextualized within the—Hindu tradition also known as the sanātana dharma—primordial, eternal code of conduct disclosed at the conception of this temporal cycle culminates in its equivalent expression al-hikmat al-khalidah or din al-qayimah within the Islamic tradition, the last revealed sapiential tradition of this cycle. One could suggest that René Guénon, functioned as such a regulator however not in the conventional sense as he was indefatigably monitoring and illuminating single,handedly one might add, in an unparalleled fashion the most neglected conspiracy of all—the spiritual crisis of modern man.
Shaykh ‘Abd al-Wahid Pallavicini, born in 1926 in Milan, Italy, as a young seeker was moved by Guénon’s oeuvre, and although he perceived the importance of theory he also perceived its indispensable and corresponding practice of an authentic spiritual form. This work discloses the serendipitous events that led Shaykh Pallavicini to embrace Islam which incidentally took place on January 7th, 1951, when he was twenty-five years old and was given the name ‘Abd al-Wahid, “servant of the One”. Shortly after, Shaykh Pallavicini learned that Guénon had passed away in Cairo on the same day, this event served as an omen indicating that he needed to carry on this vital work.
For the next twenty years Shaykh Pallavicini lived and traveled in the East and was in proximity to some of the most illumined masters of Islamic spirituality known during this generation. While he was initiated into the Alawiyah Sufi brotherhood, through a European branch that was in touch with René Guénon, he also received authorization to conduct an independent branch of Sufism—Ahmadiyyah Idrisiyyah Shadhiliyyah—in Europe and in the mid-eighties he founded the Center for Metaphysical Studies, the Comunità Religiosa Islamica or the Italian Islamic Religious Community (CO.RE.IS.). He is extensively engaged in interfaith dialogue with numerous representatives of diverse religious traditions and has also participated in many noteworthy projects in order to spread truthful information on authentic Islam.
Sparing no time and mincing no words Shaykh Pallavicini underscores the distinct challenges of living one’s spiritual tradition in the contemporary era: “[W]e do not reject life or the world in itself, but instead denounce the parts of the modern [and by extension postmodern] world that are anti-traditional and thus inhibit our spiritual development.” While this book is presented within the context of his own spiritual tradition, that of Islam and its inner dimension known as Sufism (tasawwuf), he never deviates his attention from the integral metaphysics of the—Primordial Tradition—the source from which all authentic traditions originate in divinis. The inner dimension, what is often referred to as the Heart of Islam, has a unique eschatological implication for seekers in this era, when understood in light of the Primordial Tradition: “Sufism, the living initiatory expression of the last revealed tradition, Islam.” Shaykh Pallavicini explains that if men and women were closer to the Primordial Tradition, as was the case in earlier ages, most evident in the Krita-Yuga or Satya-Yuga known as the Golden Age in Western cosmology, there would be no need for the exoteric or the outer dimension of religion. Due to the extreme level of decadency in the contemporary psyche—the lost sense of transcendence—one needs the outer dimension of religion to realign with the sacred if the esoteric dimension is to be sought. Clearly, there is no Zen without Buddhism, and although the inner or esoteric dimension of every religion necessarily has affinities with those of other religions, there is also no Yoga without Hinduism, no Kabbalism without Judaism, or Sufism without Islam, nor is there true Hesychasm (the last surviving form of Christian esoterism) outside the Orthodox Church.
While Shaykh Pallavicini, like Guénon, acknowledges the universality of all authentic spiritual revelations, he astutely illuminates the essential unanimity of the three Abrahamic traditions: “‘monotheism’ should not have a different meaning than that of ‘universality,’” which etymologically refers ‘to the One,’ the one God of Abraham.” He continues to express the common ground between the Abrahamic traditions: “Nothing in the shari‘ah (compilation of Islamic Law) could abrogate the Ten Commandments nor could the Commandments constitute an obstacle to spiritual fulfillment.” A very contentious subject that greatly needs elucidating is that of “conversion” and what this signifies when understood according to the Primordial Tradition, which has implications beyond the three Abrahamic faiths:
The perspective of some born Muslims, any conversion to Islam should imply a repudiation of Christian beliefs. Their repudiation, in the best cases, denies Christianity’s validity in its esoteric and exoteric forms because of its pre-Islamic origin, despite the completely opposing statements of the Qur’an itself.
While monotheism intrinsically reveals universalism and universalism essentially discloses monotheism, both ipso facto are derivatives of orthodoxy and orthodoxy is none other than doctrinal purity which provides discernment and illuminates the path in order to prevent deviation. The importance of authentic or orthodox doctrine at the core of the Primordial Tradition for present-day seekers is its ability to cut through and recognize the radical errors of New Age pseudo-spirituality. This is what Guénon termed “counter-tradition” the ill-fated succession of “anti-tradition”, and it also applies to particular trends in interfaith dialogue that all too often endorse syncretism or a mixture of traditional forms which gravely distort the understanding of both the outer and inner dimensions of religion:
It is very important to understand that the right metaphysical Path, and the primordial Tradition that constitutes its formally revealed expression, are not to be looked for in a hypothetical essence, nor in an even more hypothetical “quintessence” located somewhere above the revealed religions. There is not a “transcendent unity” of religions that can be extracted, or abstracted, from forms. There does not exist an “eternal wisdom,” or a sophia perennis, independent of the messages of the Prophets that would be sufficient to study in these so-called “post-Prophetic” times in order to inherit knowledge.
The book—A Sufi Master’s Message—pays homage to one of the great luminaries of the XXth century René Guénon who played a providential role in resuscitating the integral metaphysics of the Primordial Tradition for contemporary seekers. While some might argue that Guénon’s mission to establish an “intellectual elite” to thwart the spiritual crisis in the modern and now postmodern world has failed, to the contrary this work is a living demonstration that the intellectual elite has taken root in the West and is diligently working to confront the militantly anti-spiritual forces that have been systematically unleashed into the current era.
Paradoxically, the good news is that the dissolution of the present world can be slowed down by the presence of integral spirituality which this work reaffirms and acts as a rich well for sincere seekers to drink from—the waters of the Primordial Tradition, the tributary from where all sapiential traditions derive. In closing, the significance of this much needed work of Shaykh Pallavicini dedicated to the remarkable figure of René Guénon could be summarized per the memorable saying of Prophet Muhammad: “God will not withdraw all knowledge with an act that will take it away from all men, but will withdraw it by reducing the number of the wise until no more are left.” And let it be known that René Guénon was regarded as such a one.
This is an impressive image by Rumi, for it portrays the human condition, the fact that the only creature with a certain amount of free will is situated between beast and angel, between the world of pure matter and that of pure spirit. If he follows his lower instincts, he will fall deeper than any animal, for the animals are constrained in their actions and have no choice. If, however, he purifies himself and develops his God-given spiritual qualities, he will reach a station higher than the angels, for angels, too, cannot act according to their own inclination; their role of constant worship and obedience is once and for all prescribed. Humans, however, have to wander along an extremely narrow path as they choose between good and evil, matter and spirit; they are, as Maulana says, like ducks, which belong to both water and earth; or else they are half honeybee, half snake, capable of producing both honey and venom. Did not the angels cry out in horror when the Lord told them at the beginning of time that He would place a vice-regent on earth, whereupon they foresaw that the new creature would he “bloodshedding and ignorant” (Sura 2/31)?
But God knew better what He was planning, and so the angels had to prostrate themselves before the newly created Adam, who thus became masjud al-mala’ika, “the one before whom the angels fell down.” He was singled out by the Divine Word in the Koran: karamna, “We have honored the children of Adam” (Sura 17/70). Maulana reminds his listeners time and again of this Divine Word, and he sees the greatest danger to humanity in the risk of their forgetting the high position allotted to them by God. God “taught Adam the names” (Sura 2/32). Read more here….
Path to the Maypole of Wisdom 