Parable Of The Light In Islam (Al Nur)



 

Light emitting out from Brahmarhanra of Sahaja Yogis
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.

An Nur: The Light


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'an, 1989.)


This parable of Al Nur has been the subject of the greatest works among the Muslim scholars since post-Muhammad days. Learned Islamic professors have written voluminous interpretations of this single verse, such is the esteem and importance of this metaphor. Muslim scholars have unabashedly eulogize the superiority of this parable with countless glowing tributes:

"Embedded within certain directions concerning a refined domestic and social life, comes this glorious parable of Light, which contains layer upon layer of transcendental truth about spiritual mysteries. No notes can do adequate justice to its full meaning. Volumes have been written on this subject, the most notable being Ghazali’s Mishkat al Anwar."

Abdullah Yusuf Ali, The Holy Qur'an
(Abdullah Yusuf Ali, The Holy Qur'an, 1989, p. 876.)


"This mystical passage gives the essence of Sufism, and conceals the nature of the cognition of the extra dimensions of the human consciousness which comes beyond the intellect. It is the subject of the great Ghazali’s Niche for Lights, a Sufi classic."

Idries Shah, The Way of the Sufi
(Idries Shah, The Way of the Sufi, 1974, p. 431.)


"The way of illumination was elaborated by the great master of illumination (shayk al-ishraq) Shihab al-Din Suhrawardi (c. 1155-91.) Drawing on the Qur’anic Light verse and al-Ghazali’s interpretation of it in his famous treatise Mishkat al-Anwar (The Niche of Lights), and on ancient Iranian and Neoplatonic wisdom, Suhrawardi constructed an impressive cosmos of light and darkness populated by countless luminous angelic spirits.

The source from which this divine cosmos emanates is God, who is hidden from the human soul by veils of light and darkness. The soul’s ultimate quest is to penetrate these veils through the power of intellect until it returns to its original heavenly source . ."

Mahmoud M. Ayoub, World Religions: The Islamic Tradition
World Religions, edited by W. G. Oxtoby
(World Religions, edited by W. G. Oxtoby, Oxford University Press Canada, 1996, p. 377-78.)


"To say that God was One was not a mere numerical definition: it was a call to make that unity the driving factor of one’s life and society. The unity of God would be glimpsed in the truly integrated self. But the divine unity also required Muslims to recognize the religious aspirations of others. Because there was only one God, all rightly guided religions must derive from him alone. Belief in the supreme and sole Reality would be culturally conditioned and would be expressed by different societies in different ways, but the focus of all true worship must have been inspired by and directed toward the being whom the Arabs had always called al-lah. One of the divine names of the Koran is an-Nur, the Light. In these famous verses of the Koran, God is the source of all knowledge as well as the means whereby men catch a glimpse of transcendence."

Karen Armstrong, A History of God
(Karen Armstrong, A History of God, 1993, p. 151.)


Yes, this is the Jewel in the Crown. However, so subtle is the Pure Knowledge that no Islamic scholar has even come close to unraveling the deep subtle meaning and inner mysteries (batin) of this Parable of An Nur (The Light). It has been read a thousand times by the ordinary, entire lifetimes by generations of mullahs and muftis, and centuries by hundreds of millions of Ummah. Put simply, it has been read, uttered and analyzed countless billions of times but to no avail. The inability of the entire Ummah since the birth of Islam to unravel probably their most cherished surah of An Nur (The Light) reflects the gradual demise of Islam. Even their batini, Muslims who devotes himself to the esoteric, mystical understanding of the faith, have never been able to impart only a rudimentary understanding of Al Nur.

Due to the utmost importance of this Revelation it has to be clarified that Allah stresses twice that it is a parable. By this unprecedented double clarification the seeker has to first understand the meaning of parable. The Webster’s New World Dictionary’s defines parable as "an allegorical relation; a story in which people, things, and happenings have a hidden or symbolic meaning."

Mainstream Islamic scholars, unlike their Sufi brethren, have completely misinterpreted this parable into something mysterious and ambiguous, throwing no light at all on this Light. On the contrary, the parable of An Nur (The Light) has been further obscured by the dust of centuries-old spiritual ignorance and esoteric nescience. The starkly contrasting interpretation between the mainstream Islamic and fringe Sufism speak volumes of the power with which institutionalized religions hold their followers captive, rejecting all philosophy that differs from their dogmas. The religious flock of Islam sheepishly follow their mullahs and muftis, bleating along in collective humdrum monotony. No words can fathom the depth of darkness they have been led into concerning this Light of Allah. Only the Blast of Truth will awaken them as to what the Mishkat al-Anwar is really all about.

 


Abdullah Yusuf Ali . . .

In order to fathom the abyss of ignorance these Defrauders (Al-Mutaffin) have led Muslims into, it will be necessary to copy nearly the entire text of Abdullah Yusuf Ali’s interpretations regarding the parable of An Nur (The Light).


Allah is the Light [2996]

Islamic interpretation 2996

"2996. The physical light is but a reflection of the true Light in the world of Reality, and that true Light is Allah. We can only think of Allah in terms of our phenomenal experience, and in the phenomenal world, light is the purest thing we know, but physical light has drawbacks incidental to its physical nature: e.g. (1) it is dependent on some source external to itself; (2) it is a passing phenomenon: if we take it to be a form of motion or energy it is unstable, like all physical phenomena; (3) it is dependent on space and time; its speed is 186,100 miles per second, and there are stars whose light takes thousands (or millions or billions) of years before it reaches the earth. The perfect Light of Allah is free from any such defects."

Abdullah Yusuf Ali, The Holy Qur'an


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]

Islamic interpretation 2998

"2998. The first three points in the Parable centre round the symbols of the Niche, the Lamp, and the Glass. (1) The Niche (Mishkat) is the little shallow recess in the wall of an Eastern house, fairly high from the ground, in which a light in the room, in which a light (before the days of electricity) was usually placed. Its height enabled it to diffuse the light in the room and minimised the shadows. The background of the wall and the sides of the niche helped throw the light well into the room, and if the wall was white-washed, it also acted as the reflector: the opening in front made the way for the light. So with the spiritual Light: it is placed high above worldly things: it has a niche or habitation of its own, in Revelation and other Signs of Allah; its access to men is by a special Way, open to all, yet closed to those who refuse its rays. (2) The Lamp is the core of the spiritual Truth, which is the real illumination; the Niche is nothing without it; the Niche is actually made for it. (3) The Glass is the transparent medium through which the Light passes. On one hand, it protects the light from moths and other forms of low life (lower motives in man) and from gusts of wind (passions), and on the other, it transmits light through a medium which is made up of and akin to the grosser substances of the earth (such as sand, soda, potash, etc.), so arranged as to admit the subtle to the gross by its transparency. So the spiritual Truth has to be filtered through human language or human intelligence to make it intelligible to mankind."

Abdullah Yusuf Ali, The Holy Qur'an


The glass as it were a brilliant star; [2999]

Islamic interpretation 2999

2999. "The glass by itself does not shine. But when the light comes into it, it shines like a brilliant star. So men of God, who preach Allah’s Truth, are themselves illuminated by Allah’s Light and become like illuminating media through which that Light spreads and permeates human life."

Abdullah Yusuf Ali, The Holy Qur'an


Lit from a blessed Tree, [3000]

Islamic interpretation 3000

3000. "The olive tree is not a very impressive tree in its outward appearance. It leaves have a dull greenish brown colour, and in size it is inconspicuous. But its oil is used in sacred ceremonies and forms a wholesome ingredient of food. The fruit has a specially fine flavour."

Abdullah Yusuf Ali, The Holy Qur'an


An Olive, neither of the East nor of the West, [3001]
Whose oil is well-nigh luminous,

Islamic interpretation 3001

3001. "The mystic Olive is not localised. It is neither of the East nor the West. It is universal, for such is Allah’s Light. As applied to the olive, there is also a more literal meaning, which can be allegorised in a different way. An olive tree with an eastern aspect gets only the rays of the morning sun; one with a western aspect, only the rays of the western sun. In the northern hemisphere the south aspect will give the sun’s rays a greater part of the day, while a northern aspect will shut them out altogether, and vice versa in the southern hemisphere. But a tree in the open plain or on a hill will get perpetual sunshine by day: it will be more mature, and the fruit and oil will be of superior quality. So Allah’s Light is not localised or immature: it is perfect and universal."

Abdullah Yusuf Ali, The Holy Qur'an


Though fire scarce touched it: [3002]

Islamic interpretation 3002

"Pure olive oil is beautiful in colour, consistency, and illuminating power. The world has tried all kinds of illuminants, and for economic reasons or convenience, one replaces another. But for coolness, comfort to the eyes, and steadiness, vegetable oils are superior to electricity, mineral oils, and animal oils. And among vegetable oils, olive oil takes a high place and deserves its sacred associations. Its purity is almost like light itself: you may suppose it to be almost light before it is lit. So with spiritual Truth: it illuminates the mind and understanding imperceptibly, almost before the human mind and heart have been consciously touched by it."

Abdullah Yusuf Ali, The Holy Qur'an


Light upon Light!
Allah doth set forth parables for men:
And Allah doth know all things.

Islamic interpretation 3003

"Glorious, illimitable Light, which cannot be described or measured. And there are grades and grades of it, passing transcendentally into regions of spiritual heights, which man’s imagination can scarcely conceive of. The topmost pinnacle is the true prototypal Light, the real Light, of which all others were reflections; the Light of Allah. Hence the saying of the Holy Prophet about Allah’s "Seventy Thousand veils of Light." "

Abdullah Yusuf Ali, The Holy Qur'an
(Abdullah Yusuf Ali, The Holy Qur'an, 1989.)


And His Forty Thieves Of Truth

NUR: From Surat an-Nur (Light) (PDF format)
Ayats 35-39 (Warsh)

Tafsir

In the tafsir, or Qur'anic commentary below, the various tafsirs are coloured coded as follows:

Ibn Juzayy: at-Tashil fi 'ulum al-Qur'an
Jalalayn: Tafsir al-Jalalayn
As-Sawi: Hashiya (gloss) on the Jalalayn
Ibn Kathir: Mukhtasar Tafsir Ibn Kathir
Al-Qurtubi: Jam' li-Ahkam al-Qur'an
Al-Burusawi: Tafsir Ruh al-Bayan

Allah is the Light of the heavens and the earth.
The metaphor of His Light
is that of a niche
in which there is a lamp,
the lamp inside a glass,
the glass like a brilliant star,
lit from a blessed tree, an olive,
neither of the east nor of the west,
its oil all but giving off light
even if no fire touches it.
Light upon Light.
Allah guides to His Light whoever He wills
and Allah makes metaphors for mankind
and Allah has knowledge of all things.

Allah is the Light of the heavens and the earth.

Ibn Juzayy:

Light both designates a reality - the light which the eyes perceive, and is also a metaphor for the meanings which are perceived by the hearts. "Nothing is like Allah." So the interpretation of the ayat is that Allah possesses the light of the heavens and the earth, and He has described Himself as being Light as you say, "Zayd is generosity" when you want to stress the fact that he is generous.

If He means the light which is perceived by the eyes, then the meaning of the "light of the heavens and the earth" is that He created the light which they contain - the sun, the moon and the stars, or He created them both and brought them into existence from non-existence. So they appear by Him as things appear by light. In this meaning, 'Ali ibn Abi Talib recited the verse as, "Allahu nawwara" (Form II) meaning He put light in them.

If by light He means the light which is perceived by the hearts, the meaning of the light of the heavens and the earth is that He placed the light in the hearts of the people of the heavens and the earth. This is why Ibn 'Abbas said, "The meaning is the Guide of the people of the heavens and the earth."

Al-Qurtubi:

In a metaphorical senses, the Arabs say that "the words have light" and "an illuminating (lit. light-giving) Book." It is permissible to say that Allah is Light in order to praise Him because He brought things into existence, and He began and originated the light of all things, but He is not one the physical lights that can be perceived by the senses. Nonetheless, the Prophet was asked, "Have you seen your Lord?" and he said, "I saw him as a Light."

As for it being guidance, Ubayy ibn Ka'b and others said, "He adorned the heavens and the earth with the sun, the moon, and the stars, and He adorned the earth with the Prophets, scholars and believers."

Ibn Kathir:

Anas ibn Malik said that Allah says, "My light is guidance." Ubayy ibn Ka'b said that it refers to the believer in whose breast Allah has put belief and the Qur'an.

Jalalayn:

Allah illuminates it by the sun and the moon.

[as-Sawi: Know that the reality of light, whether it is perceived by the eye or visible things are perceived by means of it, resembles the quality which emanates from the two light sources onto dense objects. This meaning cannot be applied to Allah. It is also said that the ayat means that Allah is the Creator of the light in the heavens by the sun, moon, stars, the Throne and the angels, and in the earth by lamps, lights, candles. Prophets, scholars and the righteous. This means that He illuminates them. It is said that it means that He manifests the heavens and the earth because the term "light" implies manifestation. In such a meaning, it can be applied to Allah Almighty, since He makes things appear in existence out of non-existence.Ibn 'Ata' says in the

Hikam, "Phenomenal being is utter and total darkness. It is only the manifestation of the Real in it that gives it light." So the universe exists because Allah grants it existence. If it were not that Allah existed, none of the universe would have existed."]

The metaphor of His Light is that of a niche in which there is a lamp,

Ibn Juzayy:

The niche is an opening in a wall which is not a window, and the lamp in it gives off a strong light. It is said that the niche is the post on which the lamp sits. The first is sounder and more well-known. The meaning is that the attribute of the light of Allah in its clarity is like that of the niche in

which there is a lamp since it is the greatest of what the mortal can conceive of light and illumination. It is likened to the niche, even though the light of Allah is greater still because that is the limit of what people can perceive of lights. He made the example for them according to what they can perceive.

It is said that the pronoun in "His light" refers to Sayyiduna Muhammad, may Allah bless him and grant him peace, and it is said to refer to the Qur'an, and to the believer. These statements are weak because nothing precedes to which the pronoun could be referred. If it is asked: How can it be valid that Allah be called 'the Light of the heavens and the earth' while He reports that He is

Light and then He ascribes light to Himself in His words, "the metaphor of His light" thus making the related the same as the one related to? The answer is that that is valid with the interpretation which we already mentioned about Allah being the Possessor of the light of the heavens and the earth, or as you say, "Zayd is generosity," and then you say that people are refreshed by His generosity.

Al-Qurtubi:

He means the quality of His proofs which He casts into the heart of the believer, and these proofs are called "light". Allah calls His Book a light when He says, "We sent down a clear Light to you," (4:174) He also called His Prophet light where He says, "A Light has come to you from Allah and a clear Book." (5:15) This is because the Book guides and makes clear, as does the Messenger.

One reason that it is related to Allah is because He makes the proof firm and clarifies it.

There is another possible meaning for this ayat which is that the second sentence resembles the first if light is taken to mean guidance and the perfection of the brilliant evidence and proofs of Allah in His creation.

The pronoun in "his light" can also refer to the believer.

Jalalayn:

"The metaphor of His light" means the quality of light in the heart of the believer.

the lamp inside a glass,

The lamp is the wick with its fire. The meaning is that it is in lamp made of glass because the light in it is more radiant because it is a transparent body.

Ruh al-Bayan: The purpose of the lamp in the glass and the glass in the niche is that when the place is more constricted, the light is more intense. If the place where the lamp is placed is an open area, then the light disperses.

the glass as though it were a dazzling star

Ibn Juzayy:

The metaphor of the glass in giving light is like a dazzling star. That can have two meanings. Either He means that it gives light because of the lamp which is in it, or He means that it in itself is strong in light because of its purity and the fineness of its body. This is more eloquent because it joins its light to the light of the lamp.

By "dazzling star," He means one of the luminous bodies like Jupiter, Venus, Suhayl and the like. It is said that He means Venus, but there is no indication of this specification. Nafi' reads it as durriyyun. That reading has can mean that the star is ascribed to durr (pearls) by its whiteness and purity. It is also read with hamza which is derived from dar', meaning being pushed [i.e. stars that are pushed from one place to another].

Al-Qurtubi:

Ka'b al-Ahbar makes the entire ayat refer to Muhammad, may Allah bless him and grant him peace, i.e. the metaphor of the light of Muhammad. The Messenger of Allah is the niche, the lamp is prophethood, the glass is his heart, the blessed tree is the revelation and the angels who brought it, the oil are the proofs and evidence which contain the revelation. If it is taken to mean the believer, as Ubayy says, then the niche is his chest, the lamp is belief and knowledge, the glass is his heart, and the oil are the proofs and evidence it contains.

Jalalayn:

"Dazzling" means that it drives away the darkness. The word is derived from "pearls" because of its purity.

lit from a blessed tree, an olive,

Ibn Juzayy:

It is read as yuqadu and tawaqqada in the past tense. The verb refers to the lamp. If it is read as tuqdau in the present tense, then it refers to the glass. It means that it is kindled from the oil of a blessed tree. It is described as "blessed" because of the great number of its benefits or because it grows in a blessed land, which is Syria.

Al-Qurtubi:

This can also be taken to refer to the Prophets, in which case Adam would be the blessed tree, or Ibrahim because Allah called him "blessed".

neither of the east nor of the west,

Ibn Juzayy:

It is said that it means it in Syria, so it is neither of the east of the land nor the west. The best olives are the olives of Syria. It is said that it is exposed and the sun strikes it all day, so it is not purely of the east so as to be called eastern, nor of the west so as to be called western. Rather it is eastern-western because the sun revolves around it from the east to the west. It is said that it is a central tall tree which is neither to the direction of the east of the tree nor the direction of the west. It is is said that it is from a tree of the Garden which, had it been in this world, would have eastern or western.

its oil all but giving off light even if no fire touches it.

To stress the description of its purity and excellence.

Ibn Kathir:

Ibn 'Abbas went to Ka'b al-Ahbar and said, "Tell me about His words, 'its oil all but giving off light even if no fire touches it.'" He said, "Muhammad almost makes things clear to people without even saying that he is a Prophet, even as the oil almost shines."

Or the proofs of the Qur'an almost make things clear before they are recited.

Light upon light

Ibn Juzayy:

i.e. joining the light of the lamp, the excellence of the glass and the excellence of the oil. By that He means the perfection of the light used as the example.

Ibn Kathir:

Ibn 'Abbas says that it means the belief and actions of the slave of Allah. Ubayy ibn Ka'b said, "The believer is transformed into five lights: his words are light, his actions are light, his going in is light, his going out is light, and he will go to light on Day of Rising to the Garden." It is also said that "light upon light" is the light of the QurÕan and the light of belief when they are joined together.

Jalalayn:

The light itself with the light of the fire. Allah's guidance of the believers is light on top of the light of faith.

[As-Sawi: The proofs of Allah in the heart of the believer are proof on top of proof. If you were to ask why did He use the light of olive oil as a metaphor here and not the light of the sun, the moon, and cangles, the answer is that oil contains many uses and is easy for everyone. In the same way the perfect believer finds many uses in faith. There is some disagreement about whether this metaphor is a compound one, including what is mentioned at the beginning of the ayat and thus describes guidance, or whether it is one in which each image corresponds to something, e.g. the believer is the niche, the glass his heart, his knowledge the oil, and his faith the lamp.]

Ruh al-Bayan: al-Qushayri says that they obtain one light by their effort and investigation and reflection while they find the other light by Allah's grace in this words and actions. Allah says, "As for those who do jihad in Our Way. We will guide them to Our Paths." (29:69)

 

Allah guides to His Light whoever He wills

i.e. Allah gives success to whomever He will in finding the truth, i.e. Islam.

Ibn Kathir:

It has come in hadith, "Allah Almighty created creation in darkness and then on that day He cast to them some of His light. Whoever got some of His light on that day is guided, and whoever missed is misguided." So it is said that He knows the one who deserves to be guided from the one who deserves misguidance.

Abu Sa'id al-Khudri reported that the Messenger of Allah said, "There are four kinds of hearts: a divested heart which is like the lamp and shines; a covered heart which is tied up in its covering; an inverted heart, and a doubled heart. The divested heart is the heart of the believer which is his lamp in which is his light. The covered heart is the heart of the unbeliever. The inverted heart is the heart of the hypocrite who recognised and then denied. The doubled heart is the heart which contains both belief and hypocrisy. The likeness of belief in it is like the plant which good water extends, and the example of hypocrisy in it is like the wound which is spread by blood and pus. It is dominated by whichever of them is dominant."

Ruh al-Bayan: 

the source of control and direction of guidance is divine will, even though other causes appear to be involved.

and Allah makes metaphors for mankind

Jalalayn:

He makes things clear for them so that they reflect and believe.

[as-Sawi: Thus no doubt will affect the believer. He will see with insight as he sees with his actual eyes. Allah makes both bear witness. In hadith, "Fear the perspicacity of the believer. He sees by the light of Allah."

http://ourworld.compuserve.com/

The Islamic philosophers clearly exhibit their ignorance with these ‘beating around the bush’ interpretations. This appalling lack of spiritual knowledge of the Divine World of Reality (Lahut), despite Allah’s double direction that this is a parable, is atrocious. The Islamic scholars have just about explained its literal meaning, a feat that can be done by any ordinary human. Such a shallow approach to a subject of utmost importance expose an utter lack of insight and enlightenment as all other religious institutions have far superior theories of His Light. 

If the finest of Islamic scholars are so shallow in their understanding critical parables of the Qur'an, what about the vast majority of the non-arab followers who do not understand a word of the Arabic Qur'an? If the cream of Islamic theologians are so utterly ignorant of the esoteric nature of the Qur'an, what about the ordinary Ummah who vehemently oppose anyone suggesting Allah's Divine Presence in humans? What about the utterly spiritually retarded fundamentalist, whose fatwas bring death to those associating 'partners' with Allah?

And all this darkness despite being reminded that He is closer than the vein in their necks! It is anybody's guess what 1400 years of collective spiritual atrophy has done to the Ummah. So is it any wonder that even though it is "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.)"

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)
(Abdullah Yusuf Ali, The Holy Qur'an, 1989.)


Allah has now completed the Revelation of His Light and this Revelation is now absolute, even though the Unbelievers may detest it!

Allah Is The Light . . .
The Parable Of The Light Is
The Glass As It Were . . .
An Olive Neither Of The East . . .
Light Upon Light!

 

 

 

 

   

     Contents

An Nur (The Light)

Abdullah Yusuf Ali . . .

And His Forty Thieves Of Truth

Allah Is The Light . . .

The Parable Of The Light Is

The Glass As It Were . . .

An Olive Neither Of The East . . .

Light Upon Light!

     External Links: 

Light Within Me

Light Upon Light

Surat An Nur

Fundamentalism Or Religion

Seeing The Light

Supreme Radiance

Shape Of Light

     Sahaja Yoga:   

Shri Adi Shakti Forum

Sahaja Yoga Videos

Universal Experience

Sahaja Yoga International

The World Savior

Poetry Enlightened

Worldwide Contacts

           

     Proof Of Divinity:   

Proof Of Divinity 1 (click photos to enlarge)

Proof Of Divinity 2 (click photos to enlarge)

           

      External Links In French: 

Qui Est Shri Mataji? (0.05 MB)

Qui Est Shri Mataji? (3.56 MB)

      

   

          


Lit from a blessed Tree, [3000]

Islamic interpretation 3000

3000. "The olive tree is not a very impressive tree in its outward appearance. It leaves have a dull greenish brown colour, and in size it is inconspicuous. But its oil is used in sacred ceremonies and forms a wholesome ingredient of food. The fruit has a specially fine flavour." ”

Abdullah Yusuf Ali, The Holy Qur'an

Above is the inspired interpretation of the best Islamic theologians led by Abdullah Yusuf Ali about the mystical Olive Tree in the parable of Al Nur (The Light). Below is what they really are:

I make war on this theologian instinct: I have found traces of it everywhere. Whoever has theologian blood in his veins has a wrong and dishonest attitude towards all things from the very first. The pathos that develop out of this is called faith: closing one's eyes with respect to oneself for good and all so as not to suffer from the sight of incurable falsity. Out of this erroneous perspective on all things one makes a morality, a virtue, a holiness for one self, one unites the good conscience with seeing falsely — one demands that no other kind of perspective shall be accorded any value after one has rendered one's sacrosanct with the names 'God,' 'redemption,' 'eternity.' I have dug out the theologian instinct everywhere: it is most widespread, peculiarly subterranean form of falsity that exists on earth. What a theologian feels to be true must be false: this provides almost a criterion of truth. It is his deepest instinct of self-preservation which forbids any part of reality whatever to be held in esteem or even spoken of. Wherever the influence of the theologian extends value judgment is stood on its head, the concepts 'true' and 'false' are necessary reversed: that which is most harmful to life is here called 'true,' that which enhances, intensifies, affirms, justifies it and causes it to triumph is called 'false.'  
                                                                           

Friedrich Nietzsche, Twilight of the Idols

 


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.
       
                                                                           

Mahmoud M. Ayoub
World Religions: The Islamic Tradition

 


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.       
                                                                           

Karen Armstrong, A History of God

 


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.
       
                                                                           

 


With his mind purified, with his consciousness purified, with patience, thinking "I am He," and with patience when he has attained the consciousness of "I am He," he is established by wisdom in the supreme atman who is to be known in the heart, and when his body has attained the state of peace, then the spirit with its light, the mind, becomes void. For what is the use of milk for one who is filled with nectar? What is the use of the study of the Vedas for one who has seen the Self? For the yogin who is filled with the nectar of knowledge1 there is nothing left to be achieved. If there still remains something, then he is not a man who has realized truth. He remains aloof, but not aloof, in the body, but not in the body; his inmost Self becomes the all-pervading. Having purified his heart and accomplished his perfect thinking, the yogin sees: I am the all, the highest bliss.

1. Filled with the nectar of knowledge: jnanamrta-trpta.

PAING U IV, 9
       
                                                                           

 


The third text chosen from the Brhadaranyaka Upanishad, part of the great dialogue between Janaka and Yajnavalkya, shows already a high development of the doctrine of atman-brahman. The one who has realized this equation is emphatically declared to be beyond good and evil, beyond — not behind or beside — the level of morality, because he has transcended all desires, finding his whole world in the atman. The atman is neither a desire nor an object of desire; it is beyond all that. Atman is Brahman — this realization frees one from all fear. The Chandogya Upanishad (iv) again stresses that the teaching concerning atman-brahman is a matter of experience. While meditating on the light of the atman one may have visions, or while listening to the inner voice one may hear some kind of sound. But the ultimate experience which, as this text affirms, is happening at the time of death is beyond everything, being at the same time the most universal and the most intimate. Only the search within, the going deeper and deeper into the recesses of one's own heart, will reveal that indestructible center which is the atman (v). It is like a hidden treasure which one passes without noticing it, though it is always present within us.       
                                                                           

 


The cosmic soul is truly the whole universe, the immortal source of all creation, all action, all meditation.

Whoever discovers Him, hidden deep within, cuts through the bonds of ignorance even during his life on earth.

Atharva Veda, Mundaka Upanishads 2.1.10. bo The Principal Upanishads, 682

Self-resplendent, formless, unoriginated and pure, that all-pervading being is both within and without.
He transcends even the transcendent, unmanifest, causal state of the universe.

Atharva Veda, Mundaka Upanishads 2.1.2

The discovery of the atman is in the last analysis the discovery of the third person. In spite of all provisos and cautions not to reify the insight of the preceding Great Utterance, the atman appears always in front of us as substance, and as such it lacks the immediacy and the fluidity of the I; it is not yet the revelation of the first person. We can understand and even say that atman is Brahman, and yet keep a certain distance and remain detached in the saying. The discovery of the atman is the fruit of a predominantly objectified investigation, whereas the disclosure of the I is the result of a subjective introspection in which not only the object but also the subject as a substance evaporates. The passage from the atman-brahman to the aham-brahman is a capital one. The ground is Brahman, but it is the person passing from atman to aham who crosses over to the other shore. The Sanskrit saying makes the same point in a striking way: "He who knows that Brahman exists — his is an indirect knowledge; he who knows 'I am Brahman'—this is a direct knowledge."        
                                                                           

 




O
O
OO
OOO
 OOOO
OOOOM
OOOOOMM
OOOOOOMMM
 OOOOOOMMMM
 OOOOO
MMMMMM
OOOOO
MMMMMMM
 OOOMM
MMMMMM
OOMMM
MMMMM
 MMMM
MMMM
MM
MMMM
M
MMM
MM
MM

Home Page | Declaration | Introduction | New Age Children | Miracle Photo | Kingdom Of God | Meeting His Messengers
  Double Worlds | Inner Intimacy | Third-Eye Views | Prophecies | Age of Aquarius | Our Conscious Earth
  Adi Shakti's Descend | Witnessing Her Miracles | Jesus' Resurrection | His Human Adversary
  Book Of Revelation | Book Of Enlightenment | Al-Qiyamah | His Light Within
  His Universe Within | His Beings Within | Subtle System
  Evolution By Rebirth | Miscellaneous
  Lectures To Earth
  Shri Mataji | FAQ
  Self-Realization
  Drumbeat Of Death
 Dance Of Divinity | Sahaja Yoga Sites | Site Map
  Table Of Contents | Shri Adi Shakti Forum | Contact AdiShakti.Org

 

 

Google
Search WWW Search www.adishakti.org

 




get this gear!
                      



This Site Tracked by WebTrendsLive.