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.)