What
appears as underwater reeds is actually Allah's Light emitting out
the top of the heads of a few Believers of Al-Qiyamah, with vibrations flowing out from the
remaining Sahaja Yogis as they meditate on His Ruh, Shri Mataji Nirmala Devi.
Allah
has now fulfilled His Promise to complete the Revelation of His Light
(surah 61.8 Al Saf), even though the
Unbelievers may detest it!
Their intention is to extinguish Allah's Light with
their mouths:
But Allah will complete (the revelation of) His light, even though the Unbelievers may detest
(it.)
Surah 61:8 Al Saff (The Battle Array) All
Unbelievers are invited to destroy
this Revelation of Allah's Light.
Surah
24:35 Al Nur (The Light)
For 1,400 years this priceless parable defied all
interpretation and yielded not the Fruit of its Knowledge, waiting for the
Age of Qiyamah to begin. Muslims should now never forget that this
Knowledge and Revelation of Al Nur and Qiyamah are irrevocably
inter-linked and inseparable.
We will now interpret the Message of the Light that was
hidden from the Muslims for 1,400 years. We assure the Unbelievers (Al-Kafirun)
that the Truth of Allah's Light cannot be denied or destroyed by them.
Allah
is the Light [2996]
of the heavens and the earth, [2997]
The parable of His Light is as if there were a niche,
And within it a Lamp: The Lamp enclosed in Glass; [2998]
The glass as it were a brilliant star; [2999]
Lit from a blessed Tree, [3000]
An Olive, neither of the East nor of the West, [3001]
Whose oil is well-nigh luminous, though fire scarce touched
it; [3002]
Light upon Light!
Allah doth set forth parables for men: and Allah doth know all things.
surah
24:35 Al Nur (The Light)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.
Allah is the Light
(2996)
Enlightened interpretation of note 2996
"But we must bring all religions in their true form, in their pure form.
This is the work one has to do, is to bring the religions in their purest
form and not adhere to them, whatever form has been created or done by
human beings. These religions are not created by human beings but by
Incarnations. So human beings have made them artificial; they have made
all kinds of nonsense with them.
We have to remember that religion in its true and pure
form we have to respect and they are all the same. If you come to the
truer form they are just the same, like the different petals of the
flower. One may not look the same as other, but the whole thing makes a
flower."
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Sri Dyuti-Dhara Sri Nirmala Devi
Pune, India — October 13, 1988
(Dyuti-Dhara
[765th]: The container of Light or Knowledge.)
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We
find that it was God who had created the physical light of the universe
which is different from the Spiritual Light that the Quran says
"Allah is". The word of course has many applications in the
Quran, be it physical, spiritual, moral or figurative. It is not possible
for us to see Allah because our "organs of sight" are physical
and not of spiritual composition. (That is why Kash, with the eyes of his spiritual
form, was able to see Allah as the Light above His Ruh Shri Mataji Nirmala
Devi.)
All religions have spoken of God Almighty as Light. All
Holy Scriptures have described this Light. All His Messengers have
extolled humankind to search this Light. Many seekers of Truth have spent
entire lives pursuing this Light. Few have seen this Light as only very ancient souls
are able to see
Allah as the Light within all humans.
Allah is Light — This Revealed Truth is Absolute.
Of the heavens and the earth,
(2997)
Enlightened interpretation of note 2997
Allah's Light shines in Heaven where all His Divine
Messengers, countless angels and liberated souls live.
But His light also shines on Earth. The Qur'an says
that Allah is the Light of the Earth and His incomparable parable of Al
Nur then hints where it may be found. In other words, Allah begins to
reveal that His Light is on Earth so that humans may search for it. All
His revealed books confirm that it is within humans. It is of an
incomparable brightness but can be observed directly by rare souls
able to go within themselves, and enter
His Kingdom in the Sahasrara. This Light of Allah may be observed for as
long as possible, without ever hurting the eyes. Despite its brightness it
does not emit any heat; instead, it is cool. The most unique feature of
His Light is that it cast no shadows on whatever it falls.
The sun that shines on Earth is not the Light of Allah
as it is far inferior. While giving life it also burns, blinds, scorches,
dries, and destroys.
Allah exists everywhere on Earth, invisible and unknown
to most. Shri Jesus revealed 2,000 years ago that the Kingdom
of God is within but still humans still do not see it. Thus, it is
no different concerning His Light, even if it is the most dazzling and
awe- inspiring
illumination in the universe, as it lies hidden within their own
being!
Allah, in the form of Light, is in the minds of all humans —
This Revealed Truth is Absolute.
He, in the form of Light, cannot be
seen but He sees all, and all Scriptures declare that His Spirit
lives in all. That is why the Qur'an expounds "We are nearer to him
than the vein in his neck!" (surah 50:16)
"In
his ecstasy, al-Hallaj had cried aloud: "I am the Truth!"
According to the Gospels, Jesus had made the same claim, when he had said
that he was the Way, the Truth and the Life. The Koran repeatedly
condemned the Christian belief in God's Incarnation in Christ as
blasphemous, so it was not surprising that Muslims were horrified by al-Hallaj's
ecstatic cry. Al-Haqq (the Truth) was one of the names of God, and
it was idolatry for any mere mortal to claim this title for himself. Al-Hallaj
had been expressing his sense of a union with God that was so close that
it felt like identity. As he said in one of his poems:
I am He whom I love, and He whom I love is I:
We are
two spirits dwelling in one body.
If thou seest me, thou seest Him, and if thou seest
Him, thou seest us both.
"Now, this Spirit is expressed in the heart, is
reflected in the heart. The centre of the Spirit we can say is in the
heart. But actually the seat of the Spirit is above here, above the head
and that is the Spirit of the God Almighty, say whom you call Parvardigar,
you call Him Sadashiva, or you can call Him the Rahim. And
you can call Him by many names which are said about the Lord who is God
Almighty — Niranjan, they call Him Nirankar, every sorts
of words."
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Shri Purusartha-Prada Shri Nirmala Devi
Sahasrara Chakra, New Delhi, India — February 4,
1983
(Purusartha-Prada
[291th]: Fulfils the four objects of life i.e., Dharma, Artha, Kama and
Moksa.)
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It was a daring expression of that annihilation of self
and union with God that his master al-Junayd had called fina. Al-Hallaj
refused to recant when accused of blasphemy and died a saintly death...
.
Al-Hallaj's cry anaal-Haqq: "I am the
Truth!" shows that God of the mystics is not an objective reality but
profoundly subjective. Later al-Ghazzali argued that he had not been
blasphemous but only unwise in proclaiming an esoteric truth that could be
misleading to the uninitiated. Because there is no reality but al-Lah —
as Shahadah maintains — all men are essentially divine. The Koran taught
that God had created Adam in his own image so that he could contemplate
himself as in a mirror. That is why he ordered the angels to bow down and
worship the first man. The mistake of the Christians had been to assume
that one man had contained the whole incarnation of the divine, Sufis
would argue. A mystic who had regained his original vision of God had
rediscovered the divine image within himself, as it had happened on the
day of creation... .
The story of al-Hallaj shows the deep antagonism that
can exist between the mystic and the religious establishment who have
different notions of God and revelation. For the mystic the revelation is
an event that happens within his own soul, while for the more conventional
people like some of the elema it is an event that is firmly fixed
in the past."
Karen Armstrong,
A History of God
(Karen Armstrong, A History of God,
Ballantine Books, 1993, p. 228-29.)
"Allah
I tried to find Him on the Christian cross, but He was not
there;
I went to the Temple of the Hindus and to the old pagodas,
but I could not find a trace of Him anywhere.
I searched on
the mountains and in the valleys
but neither in the heights nor in the depths was I able to
find Him.
I went to the Ka'bah in Mecca, but He was not there either.
I questioned
the scholars and philosophers but He was beyond their
understanding.
I then looked
into my heart and it was there where He dwelled that I saw
Him; He was nowhere else to be found."
Jalaluddin
Rumi
But what happens when Allah's parables are interpreted and explained
to the Unbelievers (Al-Kafirun):
Verily We have propounded for men, in this Qur'an
every kind of Parable:
But if thou bring to them any Sign, the Unbelievers are sure to say,
"Ye do nothing
but talk vanities."
Thus does Allah seal up [3577]
the hearts of
those who understand not.
So patiently persevere: for verily the promise of Allah
is true;
Not let those
[3578]
shake thy firmness,
Who
have (themselves) no certainty of faith.
surah 30:58-60 Al Rum (The Romans)
"3577.
When an attitude of obstinate resistance to Truth is adopted, the natural
consequence (by Allah's Law) is that the heart and mind get more and more
hardened with every act of deliberate rejection. It becomes more and more
impervious to the reception of Truth, just as a sealed envelope is unable
to receive any further letter or message after it is sealed.
3578. The Prophet of Allah does not slacken in his
efforts or feel discouraged because the Unbelievers laugh at him or
persecute him or even seem to succeed in blocking his Message. He has firm
faith, and he knows that Allah will finally establish His Truth."
Abdullah Yusuf Ali, The Holy Qur'n
(Abdullah Yusuf Ali, The Holy Qur'an, p.
1024)
LAA
UQSIM BI-YAWM AL-QIYAMAH;
WA-LAA UQSIM BI-AN-NAFSAL-LAWWAAMAH
I do
call to witness the Resurrection Day;
And I do call to witness the
self-reproaching Spirit.
NEXT STORY
—>
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Contents:
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An
Nur (The Light)
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Abdullah
Yusuf Ali ...
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And
His Forty Thieves Of Truth
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Allah
Is The Light ...
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The
Parable Of The Light Is
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The
Glass As It Were ...
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An
Olive Neither Of The East ...
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Light
Upon Light!
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External
Links:
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Light
within Me
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Light
Upon Light
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Surat
An Nur
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Fundamentalism
Or Religion
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Seeing
The Light
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Supreme
Radiance
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Shape
Of Light
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Sahaja
Yoga:
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![](.”./al-qiyamah/arrow_right.gif")
Shri Adi Shakti Forum
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Sahaja Yoga Videos
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Universal
Experience
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Sahaja Yoga
International
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The World Savior
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Poetry Enlightened
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Worldwide Contacts
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Proof
Of Divinity:
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Proof
Of Divinity 1
(click photos
to enlarge)
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Proof
Of Divinity 2
(click photos
to enlarge)
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External
Links In French:
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Qui
Est Shri Mataji?
(0.05
MB)
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Qui
Est Shri Mataji?
(3.56
MB)
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"The
Niche of Lights (Mishkat al-anwar) is an
accessible and richly rewarding text by one of the
most fascinating and important thinkers in the history
of Islam.
Born in the eastern Iranian city of Tus in 450 A.H.
(1058 C.E.), Abu Hamid Muhammad al-Ghazali also died
there, relatively young, in 505 A.H. (1111 C.E.).
Between those two dates, however, he established
himself as a pivotal figure throughout the Islamic
world. By his early thirties he was a pre-eminent
legal scholar and teacher in Baghdad. But then,
overcome by skepticism and finding no other
satisfactory way to combat his doubts, he abandoned
his academic position to devote himself to reattaining
religious certainty through the practice of Sufi
mysticism. By his own account, he succeeded. After
somewhat more than a decade of travel and ascetic
contemplation, and at the instance of the sultan at
that time, he emerged again into public life and
teaching during his final years.
In The Niche of Lights, al-Ghazali maintains
that one who truly desires to understand the
relationship between God and the world must recognize
not only His distance and absolute transcendence, as
emphasized in Islamic theology and jurisprudence, but
also His proximity to His creation—His inherent
presence. The "symbolism" of the Qur'n,
suggests al-Ghazali, should not be thought of
primarily as literary imagery, as mere similes and
metaphors. On the contrary, God employs the language
that He does in order to clarify the actual nature of
reality. An understanding of the structure of the
cosmos and of the human soul depends upon how
accurately one perceives that reality.”
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Middle
Eastern Text Initiative
METI
Review of The Niche of Lights (Mishkat al-anwar),
by al-Ghazali, a parallel English-Arabic text
translated, introduced, and annotated by David Buchman
Biography of Translator
David Buchman received his Ph.D. in sociocultural
anthropology from the State University of New York at
Stony Brook, where he also earned his master's degree.
For his dissertation he completed two years of field
research on the beliefs and practices of a Sufi order
in Yemen. As a Stony Brook undergraduate, he majored
in religious studies with an emphasis on Islam. He has
traveled throughout the Middle East pursuing the study
of Arabic, Islam, and the status of contemporary
Sufism. He is currently an assistant professor of
anthropology and Middle East studies at Hanover
College in Indiana.
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"The
Mishkat al-Anwar, an examination of the
Light-Verse in the Koran and the symbolism of the
Veils-Tradition, was written in the eleventh century
by al-Ghazzali, a man of formidable intellect working
in the Muslim tradition, who understood that spiritual
realization entailed making a jump from the
limitations of the mind and sensory experience.
Abdullah discusses the inner teaching of the Mishkat
al-Anwar, explaining truths which are as relevant
to twenty-first century man as to seekers a thousand
years ago.” (Review)
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Abdullah
Dougan,
The Glimpse: The inner teaching of Abu Hamid
Muhammad al-Ghazzali's Mishkat al-Anwar (The Niche for
Lights);
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"Abu
Hamid Muhammad al-Ghazali's philosophical explorations
covered nearly the entire spectrum of twelfth-century
beliefs. Beginning his career as a skeptic, he ended
it as a scholar of mysticism and orthodoxy. The
Niche of Lights, written near the end of his
illustrious career, advances the philosophically
important idea that reason can serve as a connection
between the devout and God. Al-Ghazali argues that
abstracting God from the world, as he believed
theologians did, was not sufficient for understanding.
Exploring the boundary between philosophy and
theology, The Niche of Lights seeks to
understand the role of reality in the perception of
the spiritual."
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"Friday
prayer leaders affirm from mosque pulpits around the
world belief in divine decree, be it good or evil.
They warn their faithful listeners with this hadith:
'The most evil of things are novelties; for every
novelty is an innovation. Every innovation is an
error, and every error leads to the Fire.'
While Christians considered theology 'the queen of
the sciences', Muslims came to consider it the work
of Satan. This is because theology has confused the
rank and file of Muslims. It has discouraged any kind
of innovative thinking. It has paralyzed the
intellectuals, preoccupying them with unsolvable
questions."
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Mahmoud
M. Ayoub
World
Religions: The Islamic Tradition
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"Ibn
al-Arabi did not believe that the God he knew had an
objective existence. Even though he was a skilled
metaphysician, he did not believe that God's
existence could be proved by logic. He liked to call
himself a disciple of Khidr, a name given to the
mysterious figure who appears in the Koran as the
spiritual director of Moses, who brought the external
Law to the Israelites. God has given Khidr a special
knowledge of himself, so Moses begs him for
instruction, but Khidr tells him that he will not be
able to put up with this, since it lies outside his
own religious experience. It is no good trying to
understand religious "information" that we
have not experienced ourselves. The name Khidr seems
to have meant "the Green One," indicating
that his wisdom was ever fresh and eternally
renewable. Even a prophet of Moses' stature cannot
necessarily comprehend esoteric forms of religion,
for, in the Koran, he finds that indeed he cannot put
up with Khidr's method of instruction. The meaning
of this strange episode seems to suggest that the
external trappings of a religion do not always
correspond to its spiritual or mystical element.
People, such as the ulema, might be unable to
understand the Islam of a Sufi like Ibn al-Arabi.
Muslim tradition makes Khidr the master of all who
seek a mystic truth, which is inherently superior to
and quite different from the God which is the same as
everybody else's but to a God who is in the deepest
sense of the word subjective."
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Karen
Armstrong, A History of God
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"We
pass now from the texts that are centered on the mystery of light to the
inner light which is the main subject of this group of Upanishadic texts
but which we should not interpret in an exaggeratedly acosmic way. The
process of interiorization which goes on in the Upanishads is not
disconnected from the cosmological setting. Inner light it certainly is,
but the Sun is still its best and living symbol. Even when all the
cosmological lights are transcended, as in the passages of the
Brihadaranyaka and the Mundaka Upanishads, explicit reference is made to
all five cosmic sources of light: sun, moon, stars, lightning, and earthly
fire. This Light of lights is none other than the Light that illumines all
those other lights: it is the source of all the lights in the universe. It
is the Brihadaranyaka Upanishad which, having said that God is "the
Lord of what was and what shall be," adds that "Him the Gods
revere as Light of lights."
within the cosmological representations of the time,
the five cosmic lights present no underlying physical unity; Vedic Man
does not imagine that all these lights can be seen as the same
physicochemical process. But he imagines, in a similar way, that there is
a supreme light, transcendent and immanent, which is the source of all
these other lights. The discoverer of the atman, he who realizes the core
of all things and the ultimate dimension of everything, must also discover
this inner light. Even more, one could say that there is here a criterion
for the authenticity of spiritual realization. The truly realized Man is a
light to himself and is himself radiant for others. God is Light, the
atman is Light, and so the Man who has realized the atman is self-luminous
and radiant. In many traditions we can readily find examples of the
luminosity of the saints, of the aura of the jivan-muktas."
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