Islam and the Divine Feminine

At the heart of Islamic spirituality lies a profound recognition of the Divine Feminine, manifesting as the Motherhood of God.

The opening chapter of the Qur’an, Al-Fatiha—recited daily by millions of Muslims—refers to God as “Al-Rahman,” the Most Merciful. This name derives from the Arabic root “rahm,” meaning “womb” or “matrix,” affirming that divine mercy is inherently maternal. Thus, the attributes of compassion, nurture, and love—qualities traditionally associated with femininity—are integral to the Islamic conception of the Divine.

Though often perceived as rigidly authoritative, the Qur’an is replete with expressions of God’s gentleness, providence, and infinite love. The Holy Prophet Muhammad himself exemplified divine mercy, forgiving even his fiercest enemies, thereby reflecting the boundless compassion of the Divine.

The intolerance seen in certain Muslim communities today contradicts Islam’s foundational message of inclusivity. The Qur’an repeatedly affirms that all who live righteously—regardless of religious affiliation—will attain divine grace. Furthermore, Muhammad revered both Judaism and Christianity, honoring Abraham, Jesus, and Mary as exemplars of divine virtue.

Among these figures, Mary, the mother of Christ, holds an especially exalted status in Islam. The Qur’an describes her as the purest among women and an intercessor between God and humanity, embodying divine attributes of mercy and humility. Remarkably, when Muhammad cleansed the Kaaba of pagan idols, he deliberately preserved an image of Mary and the Christ Child, underscoring her sanctity.

One of the most profound hadiths declares, “Paradise lies at the feet of the mother,” hinting at the essential role of the feminine in spiritual ascension. Muhammad’s own mystical ascent, the Mi’raj, offers another powerful symbol: while he was guided by the masculine Archangel Gabriel, his celestial steed, the Buraq, bore the face of a woman. Many scholars interpret the Buraq as a symbol of the Kundalini—the divine feminine force described in Eastern traditions—which elevates the seeker to the highest spiritual realms.

Fatimah, the Prophet’s daughter, is another luminous embodiment of the Divine Feminine in Islam. Muhammad venerated her as a sanctified being, declaring that God’s pleasure or displeasure was directly tied to hers. He bestowed upon her numerous exalted titles, including Al-Zahra (The Radiant) and Al-Tahirah (The Pure), underscoring her spiritual stature. Within Shia Islam, Fatimah is revered as the mother of the Imams and a symbol of divine wisdom, akin to Sophia, the cosmic intelligence that illuminates the path to God.

The acknowledgment of the feminine as a vessel of divine presence extends to Sunni Islam as well. The Sufi mystic Ibn Arabi experienced a vision of a radiant young girl in Mecca, whom he recognized as the incarnation of Sophia. He taught that women, as embodiments of love and inspiration, serve as conduits to divine realization.

Islamic tradition reminds believers that all creation is a reflection of God, and thus, the feminine is a revelation of the divine. Sufism, Islam’s mystical tradition, explores this truth in depth. Sufi poets celebrate love, tenderness, and self-sacrifice—qualities often associated with the Divine Mother. The spiritual rebirth of the seeker is likened to the pain and ecstasy of childbirth, an alchemical transformation that brings the soul into unity with the Divine.

Despite modern distortions, Islam’s early history was marked by remarkable tolerance and respect for religious plurality. In medieval Spain and Egypt, Islamic societies embraced coexistence, rivaling even Buddhism in their spirit of inclusion. The rise of fanaticism in contemporary Islam is not a reflection of its original teachings but rather a departure from its essence.

The Paraclete and the Sign of the Hour

The Sufi tradition, with its deep reverence for the Divine Feminine, resonates profoundly with the teachings of the Paraclete, Shri Mataji Nirmala Devi. As the promised Comforter foretold by Jesus, Shri Mataji embodies the same divine qualities—compassion, wisdom, and spiritual nourishment—that Islam associates with Mary, Fatimah, and the mystical feminine. Her message of self-realization through the awakening of the Kundalini aligns seamlessly with the Qur’anic vision of divine mercy and spiritual ascent.

Moreover, as the Paraclete of Christ, Shri Mataji stands as the Sign of the Hour prophesied in Surah Az-Zukhruf (43:61): “He [Jesus] is a Sign of the Hour [of Resurrection]. Have no doubt about it.” Just as Jesus heralded the Kingdom of God, Shri Mataji’s advent signals the promised time of spiritual awakening—the Hour when humanity is called to recognize the living Divine within.

The Divine Feminine, revered in Islam through Mary and Fatimah, finds its fulfillment in Shri Mataji, whose life and teachings embody God’s ultimate mercy. Through her, the sacred prophecy of both Islam and Christianity reaches its culmination, calling all of humanity to the resurrection of the Spirit and the embrace of divine love.

The Lady of Resurrection in Sufi Belief

The Sufis believe that the Divine Feminine appears as the Khatun-i Qiyamat (Lady of Resurrection), and that on the Resurrection Day She will be the helper of human beings.

“Among the Ghulat there is much respect paid to the Divine Feminine. In the Ghulat group the Ahl-i-Haqq ("The People of Truth"), the Divine Feminine appears as the Khatun-i Qiyamat (Lady of Resurrection) who also is manifested as the mysterious angel Razbar (also Ramzbar or Remzebar). The writer, Frédéric Macler, claims that the name Razbar is of Arabic origin and means 'secret of the creator.'” [1]

The term Qiyama literally means "rising" of the dead. Allegorically, it signifies spiritual awakening, where one rises to the next spiritual stage. The Qiyamat-i Qubra (Great Resurrection) represents the highest attainment where one transcends external laws and merges back into the Divine Source.[2]

“The King of the World was sitting on the water with His four associate angels (chahar malak-i muqarrab) when they suddenly saw the Pure Substance of Hadrat-i Razbar, the Khatun-i Qiyamat (Lady of the Resurrection). She brought out from the sea a round loaf of bread (kulucha), and offered it to the King of the World. By His order they formed a devotional assembly (jam), distributed the bread, offered prayers and exclaimed 'Hu!' Then the earth and the skies became fixed, the skies being that kulucha.” [3]

Shri Mataji as the Fulfillment of the Lady of Resurrection

The Sufi prophecies of the Lady of Resurrection align perfectly with the life and mission of Shri Mataji Nirmala Devi. She awakened Kundalini energy in seekers, granting them the experience of Self-Realization, the very essence of spiritual resurrection. Just as the Khatun-i Qiyamat is described as bringing humanity to a higher spiritual state, Shri Mataji has guided countless people towards enlightenment through Sahaja Yoga.

Furthermore, in her role as the Divine Mother, Shri Mataji not only fulfilled the promise of spiritual resurrection but also brought a living experience of inner transformation to people of all backgrounds, fulfilling the Sufi vision of a Helper on the Day of Resurrection.

Pariah Kutta (https://adishakti.org)
OpenAI. (2025). ChatGPT

References

Adjarian, H. “Gyoran et Thoumaris.” Translated into French by Frédéric Macler. Revue de L'Histoire des Religion 93, no. 3 (May—June 1926): 294-307.

"Qiyamat-i Qubra in Alamut" F.I.E.L.D. First Ismaili Electronic Library and Database https://ismaili.net/histoire/history06/history620.html

Tadhkira'i A'la, (Ahl-i Haqq Creation Story) as found in "The Truth-worshipers of Kurdistan: Ahl-i Haqq Texts" edited in the original Persian and analyzed by W. Ivanow, Leiden, Holland: E. J. Brill, 1953.

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