Allah Is The Light


 
The Holy Qur'an

The Parable Of His 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. The Muslims should now never forget that this Knowledge and Revelation of Al Nur and Qiyamah are irrevocably inter-linked and inseparable. Thus before proceeding, we should know exactly what happens when Allah’s parables are interpreted and explained to the Unbelievers (Al-Kafirun), especially the Muslims:


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'an
(Abdullah Yusuf Ali, The Holy Qur’an, p. 1024)


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 cannot be denied or destroyed by them. The human race is living in very dangerous and turbulent times. Thus the arrogant fundamentalists, ignorant fools, lying hypocrites, and ‘chosen people’ are all going to defy Truth exactly as Abdullah Yusuf Ali has so unwittingly explained: "When an attitude of obstinate resistance to Truth is adopted, the natural consequence 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." 


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.)



Allah is the Light
(2996)

Enlightened interpretation of note 2996

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 after spiritually evolving through countless births do very ancient souls see Allah as the Light within all humans. Allah is Light — This Revealed Truth is Absolute.


"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."

Shri Dyuti-Dhara Shri Nirmala Devi
Navaratri Puja, Pune, India — October 13, 1988

(Dyuti-Dhara [765th]: The container of Light or Knowledge.)



Of the heavens and the earth,
(2997)

Enlightened interpretation of note 2997

Allah’s Light shines in Heaven where all His Divine Messengers, 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 those rare souls able to go within themselves, transform into the spirit, 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. All humans have this Light within themselves.

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.

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


"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."

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.)

 

 

 

 

 

                                    

   



 Contents:

The Qur'an

Allah is the Light of the . . .

The parable of His Light is . . . 

The glass as it were . . . 

An Olive, neither of the East . .

Light upon Light! 


  External links:

Sufi Mysticism

Light Within Me 


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'an, 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.

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.”
       
                                                                           

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

 


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)       
                                                                           

Abdullah Dougan,
The Glimpse: The inner teaching of Abu Hamid Muhammad al-Ghazzali's Mishkat al-Anwar (The Niche for Lights)
;

 


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.
       
                                                                           

Amazon.com Book Review

 


      


      


      


      


      


      


      


      


      


      


      


      


      


      


      


      


      


      


      


      




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